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Tuesday, November 08, 2016

On November 8, 2016, in the evening, a decision taken by the Central Government of India, in consultation with the Reserve Bank of India, to withdraw denominations of INR 500 and INR 1000 was made public through television media.

The reasons, amongst others, which have been given, are that these denominations are used to finance terrorist activity through corersponding counterfeit currency, and hence the decision; also that these larger denominations are also used to carry out transactions in the parallel economy of black money, and hence the decision.

In Vedic astrology, currency notes are governed by Mercury (Budha). Let us see the transit chart for the time that this decision was made public which is given below:

We can see that Mercury is extremely weak primarily due to its location at the end of the sign Libra, in Rashi Sandhi. It is joined a debilitated Sun in Libra.

Due to the Parivartana Yoga between the two dire malefics Saturn and Mars, Saturn is virtually as if it were in Capricorn and Mars is virtually as if it were in Scorpio. The address of the Prime Minister made it clear that the decision was taken for the poor citizen of India who transacts mostly through the lower denominations and also to curb the insidious effect of the motives that constitute the parallel economy.

The move is likely to cause a great deal of upheaval in India as Mercury will continue to be weak for some time till it crosses Sandhi in Scorpio. Also, Mars afflicts Mercury greatly and in Scorpio both the deep and as yet unclear ramifications of the move will be rendered clear as Scorpio pertains to that which is hidden. Also, it is possible that Scorpio might unravel some of the other motives or guiding thoughts which have led to this decision.

For instance, sample notes of the denomination of INR 2000 were shown during the telecast which are double the value of the INR 1000 note which has been withdrawn as legal tender and so the argument cannot simply be that it is the size of the legal tender which causes trouble. There are questions about the volumes of circulation of the currency notes of higher denominations and it is yet unclear as to when they would be available in sufficient measure as required in legitimate transactions such as withdrawals from the banks.

The debilitation of the Sun (political power, government at the helm) is a concern because a planet in debilitation is at its weakest. In a week's time the ruling Sun will be out of debility and that might create a different prism through which these matters are viewed.

Mars and Saturn are also highly inimical and the exchange is tenuous to say the least. Mars is the significator for litigation and it is not inconceivable that struggles in Court may ensue in order to evaluate the overall soundness of the scheme or policy. Needless to say, the government of a nation can devise economic policy as it deems fit but if on reflection it is found that arbitrariness has presented itself in some manner, then it might render the decision amenable to judicial review.

Jupiter in the sign of Mercury, the Karaka for currency, shows that it is a laudable and elevated thought intended to prevent misuse of the legal tender which has guided the decision, and therefore that the ethical philosophy behind the decision is conceptually sound. It is the presence of the other preceptor Venus in a sign of Jupiter which gives reason to be more circumspect as Venus is not entirely confortable with Sagittarius.

Sagittarius is war and Venus representing the nation state leads to a war on a certain kind of wealth (Jupiter Rashi) in the interest of the country. We cannot forget to see the planetary aspect of Rahu on Venus though which clearly shows that political considerations are very much a factor in the decision-making. Sagittarius is also the sign of debility of Rahu.

It is the weakness of the Sun which might pose issues regarding the soundness of the decision at the level of government policy which is likely to have very far-reaching consequences.

A more in-depth Vedic astrology study of this matter may be accessed at: http://us8.campaign-archive1.com/?u=2a35fd1592b50f218c342eba7&id=89c152d21a

To request an in-depth, personal reading one may write in to anuraag9@gmail.com.

Monday, October 10, 2016

As we take stock of the current Vedic
Astrology planetary placements in October, 2016, there are many heartening
aspects which emerge from this study. Feedback from across the world reveals
that people have hitherto largely been in the waiting mode, so to speak,
and rightly so.

We were all battling the emergence
of some hidden Karma in the past with the Saturn-Mars conjunction in
Scorpio; being the 8th sign of the natural zodiac, Scorpio can
always be counted on to reveal Karmic surprises and in this instance it was the
Yama Yoga of the two dire malefics, which are also inimical to each other which
brought about major stresses and conflicts in life. The struggle which is
precipitated by the animosity of the planets and the field of play furnished by
Scorpio often mimics a life-and-death battle in many ways. With Mars proceeding
to friendly Sagittarius and Saturn being left to his own devices, this
direct conflict has abated though Saturn continues to bring out past Karma
slowly and ponderously with the aim of bringing about requisite transformations
in the lives of people.

For all practical matters in this
life, Mercury is one of the most important planets in the Vedic
horoscope. Irrespective of the Lagna rising in the Rashi Chart, Mercury is very
crucial when it comes to interaction and communication with those around us,
our work and careers, the monetary aspect of matters, currency, learning and
being awake to the prospect of learning, rationality, all transactional work,
currency, trade and commerce, our cousins within the family and a host of such
overarching significations that have great importance in our contemporary lives.

Mercury in the past had retrograded
to Leo where it joined Rahu, the North Node of the Moon, and while this in itself
is enigmatic, leading to brain activity which might now confound those who have
been observing this in the past, the main facet was the exchange between the
Sun and Mercury. Mercury was in Leo ruled by the Sun and Sun was in Virgo,
ruled by Mercury. One might think that this would lead to Sun acting with great
strength in Leo and Mercury doing the same but the fact of the matter is that handshakes
between those who are not fast friends often harbour hidden agendas. The understanding
was tenuous and fraught with danger, also given the proximity of Rahu to the Parivartana
Yoga.

However, all this has now abated
with the planets changing positions and the chart depicting the planetary
positions at this time in October, 2016 are given below-

We find that the
fire of Mars is nicely tempered by the knowledge and domain-expertise of
Sagittarius and instead of our impulses flashing about here and there, the
ambition and drive will be focussed and filtered through that which we have
mastered. This is especially positive for those who have either assimilated the
lessons of Jupiter in some way or other. It is also directly relevant
for those who are working in the realms of Jupiter which basically translates to
all intellectual professions. In particular, professors, teachers, lawyers,
finance professionals, investment bankers, spiritual practitioners, judges
might find that much-needed energy to strongly express that which they know
well.

Venus had
been debilitated in Virgo earlier and with this our social connections
and aesthetics suffered. Sometimes depending on configurations in a given
horoscope, Venus significations can go into overdrive and become commonplace
since Venus is fallen in Virgo. This less than desirable impact of the transit
has now changed to a far more positive one with Venus working to let us do the
same from its station in Libra: people are now free to connect with
their better halves, partners and spouses and are willing to work on the relationship.
Also, people in corporate environments, working with the biological sciences,
chemicals and the beauty industry will find the circumstances far more conducive
than they have been in the recent past. This is a good time to forge personal
bonds as the true foundation can be laid by a strong Venus, without the more pedestrian
influences interfering.

It is the conjunction
of Mercury, Jupiter and Sun in Virgo which holds centre-stage at this time.
Mercury is exalted in Virgo which basically means that all the
significations mentioned above and others that Mercury holds in its domain prosper.
Suddenly our expression attains new heights. We are delighted by our friends
and are happy to be in their company. Jokes and witticisms abound.

The desire and
ability to work and achieve elevated results from those exertions all manifest
themselves in affirmative proportion at this time. The success in enterprise is
guaranteed by Jupiter to all in general due to its association, altered and
modified only by what might be happening in a given person’s own life as
regards the Karma.

This is a tremendous
opportunity for striving for growth. There is every intellectual
resource available due to the Budha-Aditya Yoga and ever possibility of
success in any work undertaken due to the conjunction of Jupiter and Mercury,
two great natural benefics.

There is
certainly a possibility of deceit from someone who has an exploitative nature
but this dampener is outweighed by the fact that our propensity to push the
limits can also be used to change the very landscape in which we work.

In Vedic astrology,
at this level of working with the dicta of the ancient sages, we are able to
pierce the opaque veil of Kaliyuga and find with precision the specific
contours of Karma in all areas of our complex contemporaneous lives. Transits
are but a general survey of the energies that percolate at a given time. The personal
study of lives through the horoscopes of individuals is an exercise at an
utterly different level of spiritual focus and concentration, albeit to
illuminate all pragmatic and metaphysical facets of a given life.

Monday, August 08, 2016

It will immediately
be rid of the Guru-Chandala Dosha in Leo, Simha Rashi which is a great positive
for Jupiter. In conjunction with Rahu, Guru loses its beneficence though the
conjunction can work differently in some cases. Rahu will also find itself
better placed in Leo without the company of Jupiter.

The sign
Virgo is exacting and perfectionist in nature and hence the devil is truly in
the detail for them. Jupiter will expand the nature of Virgo and one will be
able to see a surge in commercial activity due to this. Jupiter will also
inculcate heavy optimism and bullishness in transactions and here the
apprehensive, doubtful nature of Virgo will work as a protective sheath. For Virgo,
the matters pertaining to marriage, spouse, partner, business and work will
take centre-stage.

For Aries,
this is an adverse transit as the benefic grace of Jupiter is lost and if they
are running an adverse time in the Vedic horoscope, caution is advised. If in
the natal chart, benefic planets are not well-placed then this cautionary note
should be considered carefully. For Taurus, this is an excellent transit
as Guru will be in a position to confer blessings and give important
perspective as to the future. Children, planning, expansion of consciousness and
planning for the future will be the dominant themes, as well as the chance to
finally get that personal power that one aspires to.

Gemini finds the focus shifting completely
to home and properties and younger people with this sign dominant in the Lagna
or otherwise will find studies the first priority. As for Virgo, marriage,
spouse and work compete for attention with this new focus on home especially if
the Dasha of the planet Jupiter is running in a significant scheme. Cancer
does not find this a good transit, like Aries, and in fact the blessings of
Jupiter seem to be disappearing from view. One is required to fight hard but
perspective prevents forceful venturing ahead.

Leo benefits greatly due to the
relief from the Guru Chandala Yoga and Jupiter moves to the next sign. This could
be a period of consolidation and firming up platforms based on distances covered
thus far. Liquidity and finances will improve and the significator blesses these
areas. Libra Arudha Lagna is impacted positively as their feet will move
in the correct direction though this transit will show heavy spending. For
other reference points in Libra, the period could simultaneously indicate
auspicious beginnings and loss of prior exertions and projects which had
demanded them. Guru is distancing itself from this sign and so depending on
configurations in the nativity, the results will come to pass.

Scorpio Arudha is very well impacted
because of the transit of Jupiter and so is the Lagna. If gains are to come at
this time, based on the planetary placements in the horoscope, then this is a
good time for this to happen. Sagittarius benefits greatly with the
Amala Yoga and a spotless reputation accrues to the spiritual warrior. The application
in work is commendable. For Capricorn, Jupiter may demand explanations
as to what is the position of the native in Dharma and gains for the Arudha in
this sign will come only after tests and tribulations as Jupiter gets
debilitated in this sign. Aquarius can feel some authentic inputs coming
in the realm of occult rather than just whims and fancies. Inheritance and
chronic health issues can show positive developments. Pisces gets more
blessings of the Rishis and these get focused to the excellent attitude in
personal relationships and in marriage.

Friday, August 05, 2016

We have been, in recent times, writing
about the escalation of Jyotisha work, from the already relatively higher
levels to more elevated echelons, mostly through the Advanced Detailed
Chart Analysis which amongst other things is treating the major
components of horoscope interpretation at a deeper level. Rashis, Bhavas and
Grahas (lords of Bhavas) are all thereby taken to a higher footing.

We truly travel to rarefied realms when
we examine the real picture as it unfolds through the subtleties of planetary
aspects (Graha Drishti) and sign aspects (Rashi Drishtis) introducing the
crucial perspective which comes from the Padas or measures of intent, pressure
and focus asserted by the planets.

The real meaning of the placement of the
lord of a house in another is also applied in such works, with the
interpretation taken to quite another level when the Karakas and their
functioning is applied. Special considerations are then introduced and the
divisional charts are studied through the prism of dicta that are largely not
in the popular domain. In this work, only the Navamsha Chakra and the Dashamsha
Chakra are interpreted for purposes of illustration but the dicta have been
given by the sages for all divisional charts in the horoscope.

Some lesser known Dashas and their usage
are also given. We have been constrained to omit the real working of the Arudha
Chakra from this web publication for certain reasons, and also the segment
relating to Bala (Shadbala) which really gives us direct awareness of the
strength of the planets in all areas of the horoscope including
their practical working. These travel as separate analyses
depending on the need and life structure of individuals who seek illumination
from this art.

This work, the interpretation of Antonin
Scalia’s horoscope, a Justice of the Supreme Court of the United States of
America furnishes an indication of the sources which are being tapped for the
composition of the Advanced Detailed Chart Analysis. In other
words, the considerations relevant for a horoscope will be culled out from
amongst those used here, and maybe from some which have not been used here
apart from the specifically excluded parts.

With this we offer you this
work composed in very close proximity to the teachings of the sages, including
the specific terminology used in the classical literature of Vedic astrology.

Antonin Scalia
was an Associate Justice of the Supreme Court of the United States from 1986
till 2016, when he passed away. He was also the first Italian-American Justice,
of the Supreme Court of the United States.

The research
paper will proceed on the premise of correlating the known and recorded events
in the life-journey of the subject with the various features of the Vedic
horoscope. The native was known for his originalist and textualist position in
the conservative wing of the Supreme Court of the United States of America
(USA).

The Rāśi Chakra
contains the overall physical life environment or experience of a native and is
extracted below for reference-

Lagna Chakra:

For a man who was
renowned for his professional accomplishments, it is interesting to note that
the Karmeśa Cañdra is placed in the Lagna Bhāva in Tulā Rāśi. Lagna denotes
fame and it came to him through the Daśama Bhāva or the Karma Bhāva. It is the
drive to excel in the profession that has led to fame. Cañdra is the Naisargika
Kāraka for fame and acclaim in society which it rules, and as the Karmeśa
placed in the Lagna Bhāva, strongly indicates that Scalia would be a renowned
personality.

Tulā Rāśi in the
Lagna is denoted by a balance which is the symbol of the scales of justice and
is indicative of the area of life in which the fame would accrue. With Cañdra
in the Lagna, Scalia enjoyed a blessing of the Ptṛs and would have always tried
to help others. Cañdra is a shimmering and glittering planet and gives a life
projecting these blessings.

With Tulā Lagna
Scalia would have the power to rejuvenate himself after any setback as Śukra
has the power of rejuvenation. Since Śukra indicates virility and potency and
is placed in the Pañcama Bhāva of children with the Pañcameśa Śani, he was
blessed with as many as nine children.

Śukra in Kumbha
Rāśi with three planets can indicate that the native had heavy past Karma to
discharge since the sign is ruled by Rāhu and would be strongly connected to
politics and politicians in his work, which is true in his case as he was close
to President Ronald Reagan, who nominated him to the US Supreme Court. Other
events in his life also point to this proximity with politicians. Owing to the
placement of the Lagneśa governing the nature and intelligence in Kumbha Rāśi
he was clear in his views that there was nothing wrong with Judges associating
with politicians at the personal level.

With Cañdra, the
benefic in the Lagna, his thoughts would have been fundamentally clean and pure
and while Śukra has the malefic company of Śani and Sūrya in Kumbha Rāśi, Śukra
is inherently inclined to pure (Śu) deeds (Kra), perhaps in an environment of
political machinations. It is also noteworthy that Sūrya is the Ātmakāraka for
the horoscope.

Yoga:

In the Pañcama
Bhāva the Samyoga is a Sambaṅdha of Bhaviṣyada Yoga between two Grahas: Sūrya,
the Ātmakāraka is the farthest in terms of longitude and is followed by Budha,
Śukra and Śani, in that order. Sūrya and Budha have Bhaviṣyada Yoga which
happens in the future. This is Nipuṇa Yoga of high intelligence and influences
the Pañcama Bhāva to the Daśama Bhāva.

The remaining Yogas in the Pañcama Bhāva are Ateeta Yogas
and come from the past. They impact the 4th to the 11th
Houses from the Lagna. In particular, the Bhrātṛkāraka Śani indicates the
common perception amongst his peers that he was a conservative Roman Catholic
from his early days. Śani as the Bhrātṛkāraka indicates the orthodox
Catholicism since the Bhrātṛkāraka stands for the belief system, guiding
philosophy and values. Catholicism is about the suffering of Christ and the
concept of sin and repenting for it which are all matters associated with Śani
and are reflected in the horoscope in the manner stated. Śani in its own Rāśi
(technically Mūlatṛkoṇa) is at the Tattwa level and the internal attributes
have become very strong and this also points to the role of suffering for
redemption in the orthodox internal make-up.

Since Śani, the Bhrātṛkāraka is also the Pañcameśa, one of
Scalia’s sons went on to become a priest in the Church.

Ātmakāraka and Jurisprudence and Ideology:

Scalia is known for espousing a conservative jurisprudence
and ideology and this comes from Sūrya. This is nothing less than a calling of
the soul and is his core Kārmic self as Sūrya is the Ātmakāraka. Sūrya is
impartial and adheres to the rule. In law, the Principles of Statutory
Interpretation are an important branch, since it governs the principles based
on which statutory provisions enacted by the legislature are to be interpreted
and understood. Sūrya does not brook any sideways entry into how things are.
Sūrya will simply state how things are and expect that the rule will be
followed as it is, without exception.

This is how it transpired in Scalia’s chart. His method is
described as textualism and originalism which is also known as the Literal Rule
of Statutory Interpretation in our own jurisprudence. This rule dictates that
the statutory provision or the rule must be read and interpreted as it has been
enacted based on the assumption that the legislature has used every word and
expression advisedly, unless in a given instance the literal or Strict Rule of
Interpretation, for some reason, reads to anomaly or absurdity. Sūrya is like a
strict headmaster, and it is no surprise that Scalia followed the Strict or
Literal Rule in Statutory Interpretation.

It is this dominance of the Ātmakāraka Sūrya in Kumbha Rāśi
which adopts an oppositional stance to the principle of affirmative action.
Scalia believed that minorities did not require to be treated on a special
footing. even though Śani, the lord of Kumbha Rāśi is placed in Kumbha Rāśi,
the Ātmakāraka Sūrya is highly disapproving of any special benefits being doled
out to the minorities governed by Śani and Rāhu, the lords of Kumbha Rāśi,
indicating a particular type of democracy where those perceived as the downtrodden are treated on an elevated
pedestal.

The conjunction of Sūrya and Śani, the two arch-enemies
indicates that in the consciousness indicated by the Pañcama Bhāva, there is
conspicuous dislike for the entire theory behind affirmative action and Sūrya
is actively against such a scenario.

Since Sūrya is in a Rāśi of Śani, this jurisprudential
proposition had to be expressed by way of minority opinions and was not the law
laid down. Sūrya can only dissent in Kumbha Rāśi and cannot dictate as it is
ruled by Śani but insofar as Scalia’s own being was concerned, there is no
shred of doubt that he was against doling out privileges to the minorities. Sūrya
indicates those in power or those having the wherewithal, royal people and
leaders, juxtaposed against the poverty of the have-nots, indicated by Śani.

It is this conflict or antagonistic viewpoint as compared to
the prevailing policy of affirmative action which decided his politics and
political associates and benefactors (Kumbha Rāśi).

Direct Implications of the Lagna Chakra:

With the Lagna rising in a Dwāpara Yuga Rāśi and these being
in Tṛkoṇa, a lot of work and effort would have been required for Scalia to
achieve what he did. The Karmeśa Cañdra is in Tulā Rāśi and would have made him
work very hard indeed to achieve the fame destined to him. The Lagneśa Śukra is
in the Pañcama Bhāva in another Dwāpara Yuga Rāśi, Kumbha, and confirms that
the application of thought and intelligence (Pāka) is a rigorous process
throughout life. The Bhāgyeśa Budha is also placed here in the Pañcama Bhāva
which gives him fortune greater than what he could have hoped for, once the
groundwork was done in accordance with the nature of the Yuga Rāśi. We can
surmise that this was inclusive of President Ronald Reagan nominating him to
the Hon'ble Supreme Court.

It is not unlikely that Scalia suffered from Vāta Doṣa since
Cañdra is in the Lagna and has high Vāta, the Lagna Rāśi is also a Vāyu Rāśi
and the Lagneśa Śukra is placed in a Vāyu Rāśi with Śani, the Graha with the
highest Vāta.

But the most dominant feature here is to be correlated with
his own nature and personality especially since he was a long serving Judge of
the Supreme Court of USA. The Lagna rising is in the first Drekkāṇa and the
ideal of the balance in the personality cannot be said to be there. He would
lean towards certain views without these being in accord with the principle of
balance. Scalia would have been unbalanced in his beliefs and would have
proceeded on ingrained modes of thinking rather than consciously worked out
ones premised on balance. The first Drekkāṇa of Tulā Rāśi held the Lagna in the
Rāśi Chakra of Adolf Hitler as well but that is only for the record and has no
bearing whatsoever on this case, except to illustrate the manifestation of
beliefs in the personality.

Jupiter, the Law and Career Profile:

Gurū is in its Mūlatṛkoṇa Rāśi in Dhanuṣa and is at work in
office. This is quite true as Gurū governs the legal profession and the
judiciary and Scalia was first a lawyer with the law firm of Jones, Day,
Cocklis and Reavis in Cleveland, Ohio (1961-1967). Gurū is the Naisargika
Kāraka for teaching as well and all intellectual professions and after several
years at the law firm where he would have made partner in due course, Scalia
chose to leave the law firm to commence teaching work at the University of
Virginia in 1967 as Professor of Law.

Gurū is in the first five degrees of Dhanuṣa Rāśi which
corresponds to the bow and legal acumen was the bow and arrow of Scalia’s life
though he accepted other positions en route to the highly influential position
at the United States Court of Appeals District of Columbia Circuit. Rāhu is
conjoined Gurū in Dhanuṣa Rāśi forming the adverse Gurū Chānḍāla Yoga which
gave him many shocks and disappointments. For instance, he was interviewed for
the position of the Solicitor General of the United States but did not get it
owing to the affliction of Gurū by Rāhu.

Marana Karaka Sthana:

It also cannot be overlooked that Gurū is in Maraṇa Kāraka
Sthāna in the 3rd House. He would have gotten all the highest
subtleties of law and religion but sometimes in death-like circumstances when
it came to the law and religion.

Due to this Maraṇa Kāraka Sthāna position of Gurū in the
Rāśi Chakra, religion and the law were his biggest support systems in life and
he too, at the risk of ridicule and jokes, continued to advocate the role of
God in justice and in life. He was sometimes asked if he believed in the Devil
and if he had seen him lately, pointing to the Maraṇa Kāraka Sthāna position of
Gurū and the Gurū Chānḍāla Yoga, indicating Maraṇa type vulnerabilities in
these realms. He responded in accordance with the placement of Gurū in the bow
portion of Dhanuṣa Rāśi and said the Devil had made people think that God and he
were not there at all, and was therefore becoming all the more successful.

Manifestation of the Guru Chandala Yoga:

Atheism:

The Gurū Chānḍāla Yoga truly showed up in Scalia’s life in
specific instances. In Elk Grove Unified School District v. Newdow (2004),
which was a case brought by a professed atheist, indicated by Rāhu, one Michael
Newdow who alleged that reciting the Pledge of Allegiance in schools, including
the words “Under God” was a violation of the rights of his daughter, also
according to Newdow, an atheist. Now, after the United States Court of Appeals
for the Ninth Circuit ruled in favour of Newdow, but prior to the Supreme Court
hearing the matter on review upon a request by the school district to review
the decision, Scalia said at a Knights of Columbus event in Fredericksburg, Virginia
that the Court of Appeals decision was an example as to how the Courts were
trying to do away with God in public life. Based on this statement, Newdow
requested that Scalia recuse himself from the hearing and he did, showing the
influence of the Gurū Chānḍāla Yoga
preventing the rendering of an official opinion from Scalia, in certain
crucial cases.

The Gurū Chānḍāla Yoga is associated with the death of a
human being as Rāhu shows death and Gurū is Jīva or the human being. In certain
instances to do with the death of a human being in law, controversy visited
Scalia. The Maraṇa Kāraka Sthāna
placement of Jupiter can also show the death of a human being and matters
connected thereto.

Criminal Law and the Death Penalty:

In criminal (Rāhu) law (Gurū), Antonin Scalia was of the
view that the death penalty was entirely constitutional. He was also of the
view that underage killers or mildly deranged killers could not be let off on
the grounds of being underage and of being mildly mentally afflicted. Gurū in
Maraṇa Kāraka Sthāna and conjoined Rāhu could not support the sanctity of life per
se (Gurū) in the form of forgiveness (Gurū) but rather sought to uphold the
sanctity of life (Gurū in Dhanuṣa Rāśi) through the taking of life (Gurū in
Maraṇa Kāraka Sthāna and in Gurū Chānḍāla Yoga) even if there were mitigating
factors such as age and want of complete mental capacity (Dhī Śakti ruled by
Gurū, the Kāraka of the Pāka Lagna showing application of intelligence).

He
dissented in decisions that hold the death penalty unconstitutional as applied
to certain groups, such as those who were under the age of 18 at the time of
offense. In Thompson v. Oklahoma (1988), he
dissented from the Court's ruling that the death penalty could not be applied
to those aged 15 at the time of the offense, and the following year authored
the Court's opinion in Stanford v. Kentucky sustaining
the death penalty for those who killed at age 16. However, in 2005, the Court
overturned Stanford in Roper v.
Simmons and Scalia again dissented, mocking the majority's
claims that a national consensus had emerged against the execution of those who
killed while underage, and noted that less than half of the states that
permitted the death penalty prohibited it for underage killers. He castigated
the majority for including in their count states that had abolished the death
penalty entirely, stating that doing so was "rather like including
old-order Amishmen in a consumer-preference poll on the electric car. Of course
they don't like it, but that sheds no light whatever on the point at
issue." In 2002, in Atkins v. Virginia, the Court ruled the
death penalty unconstitutional as applied to the mentally retarded. Scalia
dissented, stating that it would not have been considered cruel or unusual to
execute the mildly mentally retarded at the time of the 1791 adoption of the
Bill of Rights, and that the Court had failed to show that a national consensus
had formed against the practice.

Though
the last rites of Gurū were being performed in the Rāśi Chakra, Gurū was intent
on supporting Scalia through its significations and his views towards
Defendants in criminal matters were uncompromising. Here we see that despite
conjunction with Rāhu, the placement of Gurū in its own Rāśi in the Sahaja
Bhāva from the Lagna has indeed given him the attributes of Mars which battled
Rāhu (criminals or those accused of criminal offences.)

Scalia
strongly disfavoured the Court's ruling in Miranda v. Arizona, which held that a
confession by an arrested suspect who had not been advised of his
rights was inadmissible in court, and voted to overrule Miranda in
the 2000 case of Dickerson v. United States, but was in
a minority of two with Justice Clarence
Thomas. Calling the Miranda decision a
"milestone of judicial overreaching", Scalia stated that the Court
should not fear to correct its mistakes.

Hate Crimes:

Jupiter’s
positive intent also came through when in the 2000 case of Apprendi v. New Jersey, Scalia wrote
the Court's majority opinion that struck down a state statute that allowed the
trial judge to increase the sentence if he found the offense was a hate crime.
Scalia found the procedure impermissible because whether it was a hate crime
had not been decided by the jury. In 2004, he wrote for the Court in Blakely v. Washington, striking down
Washington state's sentencing guidelines on similar grounds. The dissenters
in Blakely foresaw that Scalia would use the case to attack
the federal sentencing guidelines (which he had failed to strike down in Mistretta),
and they proved correct, as Scalia led a five-member majority in United States v. Booker, which made
those guidelines no longer mandatory for federal judges to follow (they
remained advisory). Hate crimes will come from Rāhu where hatred for foreigners
or someone with significant differences will incite the criminal act. The
procedure for allowing an increase in the period of sentence by the Trial Court
would seem to imply that Jupiter was trying to discourage hate crimes but then
making hatred (Rāhu) of the unknown (Rāhu) a factor in sentencing would
actually be proceeding on a footing laid down by Rāhu rather than by Gurū who
can be taken to proceed on a phlegmatic footing leading to all are one or
Vāsudaiva Kuṭumbakam.

Even
so, the presence of debilitated Rāhu makes it very hard to do away with the
doubt as to the reasons behind the stand taken as a cursory look tries to
foster the sentiment that hate crimes were somehow moderated in their severity
by bringing them at par with all other crimes at least so far as the process of
sentencing was concerned.

Euthanasia:

Similarly, Scalia supported euthanasia (assisted suicide in
certain cases) as indicated in the case of Cruzan v. Director, Missouri
Department of Health (1990). In this case, the family of a woman who was in
a vegetative state moved the Court to have the feeding tube removed to that she
could die, believing this to be the wish of the woman. The Court found for the
State of Missouri, requiring clear and convincing evidence of such a desire but
Scalia commented that the Judges of the Court knew nothing more about the
desire of the individual than people randomly picked out of the telephone
directory would have, and ought to have therefore kept themselves away from the
case. Again, suicide is associated with the placement of Gurū and Cañdra in the
3rd Bhāva from the Ārūḍha Lagna, indicating the role of one’s own intelligence
and the mind in the death. Here too, the 3rd Bhāva from the Lagna is
involved and being the 8th from the 8th House, and
holding a weak Gurū in Maraṇa Kāraka Sthāna indicates concurrence with the idea
of taking one’s own life. The element of assistance comes because the Gurū Chānḍāla
Yoga does not allow Gurū to be in a position where it is in a position to
exercise one’s will. It is rather a question of ‘desire’ and the assistance
coming from the implied rationale of there being no point in carrying on with
such a life (Nīca Rāhu). It is Rāhu who is assisting such a suicide based on
medical and scientific experience of the vegetative state.

With both Grahas, Gurū and Rāhu, being so weak in Dhanuṣa
Rāśi, Scalia argued against the continuation of life in such terrible
circumstances and opined that the Judges (Gurū) ought not to have decided the
question.

Other Bhavas (houses) from the Lagna:

Maṅgala is in the Ṛpu Bhāva and in the 4th
division if we were to divide the Mīna Rāśi there into five equal parts,
corresponding to Vāyu Tattwa where the Graha placed will feel beaten by the
world and this might have been the fate of his enemies. Maṅgala is also the
Saptameśa and this has to be examined further in the paper.

With Tulā Rāśi rising in the Lagna we have noted the role of
the scales of the balance in Scalia’s life. This is so because Lagna controls
the horoscope and indicates the area of knowledge and expertise which for him
finally led to the Courts. The Lagna in the Rāśi Chakra can be indicative of
the profession for this reason as it shows what one knows, as compared to the
Daśama Bhāva which shows how ones works.

With the Dhana Bhāva in Vṛṣcika Rāśi Antonin Scalia would
have been well-advised to eat wheat to improve his finances, and further that
money accrues from service, owing to the Dhaneśa Maṅgala being in the Ṣaṣṭha
Bhāva.

From the Jyotiṣa viewpoint the Gurū Chānḍāla Yoga and the
Nīca Rāhu in Duścikya Bhāva from the Lagna cannot be lauded. It shows afflicted
values (Gurū in Maraṇa Kāraka Sthāna in Gurū Chānḍāla Yoga) and shows strong
thoughts intended to achieve a certain purpose which the individual believes
in. In other words, this is truly Duṣcikya Bhāva in this chart with the
antithetical Gurū and Rāhu occupying it.

The Mātṛ Bhāva is vacant but Rāhu aspects it with Graha Dṛṣṭi
showing either an inclination to accumulate from time to time or disturbances at
home at a similar frequency.

The heavy occupation of the Putra Bhāva by four Grahas is
indicative of several features in the life of the native. This Bhāva also
controls and governs Rājya which translates to authority including authority
over a subject and the presence of the Lagneśa Śukra in the Putra Bhāva gave
authority in Apara subjects and reference-frames such as politics (Kumbha).

Precocious in School:

Scalia was, right from the early days in school, considered
the most intelligent student in the class and this comes from the association
of Budha with the Putra Bhāva, Budha being the Kāraka for intelligence here and
also from the Nipuṇa Yoga of Sūrya and Budha. Sūrya in accordance with its
natural significations would have given some insights into Roman Catholicism as
it stands for Parā Vidyā and Śani in Kumbha elevates thoughts to the highest
levels being at the Tattwa level here and indicative of internal attributes:
the consciousness pertaining to the subject of choice would be very profound.

Resultantly, through his life Scalia achieved great
distinction and authority as is indicated by his academic progress summarised
in the ensuing sentences. When he passed the eighth grade in public school, he
achieved a scholarship to Xavier High School, a Jesuit military school in
Manhattan, where he graduated as the first in class in 1953 and served as the
valedictorian. In 1953, Scalia enrolled at Georgetown University,
where he graduated as valedictorian and summa cum
laude in 1957 with a Bachelor of
Arts degree in history. While in college, he was a renowned
debater in Georgetown's Philodemic Society and an acclaimed
thespian as well.

Scalia studied law at Harvard Law School, where he was a Notes Editor
for the Harvard Law Review. He graduated magna cum
laude from Harvard in 1960, becoming a Sheldon Fellow of Harvard University.

Also, with the Pañcameśa in the Pañcama Bhāva in
considerable company, Scalia reaped a rich harvest from this Bhāva and sired
nine children. With the Kāraka for Śatru, Maṅgala in the Ṣaṣṭha Bhāva, Scalia
would have had many enemies and if this is extended to the quality of
opposition itself, then throughout his career he wrote scathing minority
opinions (Maṅgala-litigation and disagreement, disputes) on many issues.

The Controversy of Gesture (Mudra):

The Jāyā Bhāva is vacant but the lord of Meṣa Rāśi
therein, Maṅgala is in the 6th House. Although no discord has
generally been reported but it is possible with Rāhu’s Graha Dṛṣṭi to the 4th
House and the placement of the Dāreśa in the Ṣaṣṭha Bhāva. Scalia may have
suffered from Krodha as a Ṣaḍṛpu and the Pañca Mākara. Maṅgala is the Kāraka of
the Pañca Mākara and Gurū, the lord of the 6th House is in Maraṇa
Kāraka Sthāna and in Gurū Chānḍāla Yoga
with Rāhu. It shows affliction of the Ākāśa Tattwa indicating the Mudrā
Doṣa of adopting the wrong posture while doing something.

Indeed, there was controversy when in 2006 a reporter
asked Scalia if his being a traditionalist Catholic had caused problems for him
as a Judge, and Scalia responded by cupping his hand under his chin and pushing
his fingers out. This led to speculation whether the gesture was obscene since
it was so depicted in the TV Series, The Sopranos. When lead actor James
Gandolfini was asked about the meaning of the gesture he said it was not as bad
as an obscenity but a gesture which one might make after a conversation with a
bookie, certainly not something one would do in Church. Scalia brushed off the
controversy by saying the gesture simply meant he could not care less. In any
case, Mudrā whether physiological or metaphorical is indicated as a Mākara in
his chart.

The Raṅdhra Bhāva is not conspicuous in this chart at the
outset, as it is vacant and not aspected by any Graha with Graha Dṛṣṭi, and the
lord Śukra placed in an odd Rāśi gives the results of the even Lagna Rāśi. The
Dharma Bhāva has Ketu placed there in debility and can give extreme views in
religion. The main significance of the Karmeśa in Lagna has been stated but it
is reiterated that as the Kāraka for the people, Scalia’s fame came through
having authority over the people through his judicial opinions and
pronouncements.

Scalia has Simha Rāśi in the Āya Bhāva and shows that
gains accrue to him through leaders and politicians and the big people of
society. This is quite true for the polity of the United States is structured
in such a way; it was Ronald Reagan who
nominated Scalia’s name for the Judgeship in the Supreme Court which was
virtually unanimously approved by the Senate.

The Vyaya Bhāva is vacant but the lord Budha, who is also
Bhāgyeśa, is placed in the Putra Bhāva. Vyayeśa and the Vyaya Bhāva have the
power to end enmity or enemies and Scalia used witticisms (Budha) to counter
the adversity against the stances he adopted. That Bhāva the lord of which is
in the 5th or the 10th House, is very strong and so the 4th
and 5th, the 11th, the 9th and 12th
and the Lagna and the 8th are all very strong Bhāvas. No doubt he
had a powerful life.

Subtle Features of Graha Drishti or Planetary Aspect:

Cañdra being an Aṅtara Graha in the Lagna has very weak 1
Pada Graha Dṛṣṭi on the Duṣcikya Bhāva showing that there is no conscious
intellectual application and discernment in the value system decisions that we
have discussed above. These conflicts about the continuance of human life in
certain circumstances are simply results of past Karma and do not require
wilful application of intelligence. Similarly, high status and fame are largely
destined and the mind and intelligence do not truly work seeking to work hard
to attain high ground. This is also destined to the extent that individual
desire, even though it is destined itself, does not play much role in the
success and fame.

Similarly, knowledge itself is of middling attraction to
Scalia as a thinking individual, since Cañdra from the Lagna has 2 Pada Graha
Dṛṣṭi on the Tṛkoṇa Bhāva. There is high focus on the home and on the personal
hygiene with 3 Pada Caturāṣraya Dṛṣṭi on the 4th and 8th
Houses.

Cañdra has very potent Kāma Dṛṣṭi on the 7th
House, from his station in the Lagna and therefore Cañdra finally led to as
many as nine babies (children).

The Lagneśa Śukra also has no Dṛṣṭi on the 3rd
House or the 10th House from the Lagna, and this confirms that fate
played a large role in Scalia’s success and while he may have achieved
accolades throughout his student life, conscious action geared towards success
was not a major attribute of his life.

The desires are more at the emotional and social level
rather than at the intellectual or considered levels as the Lagneśa Śukra has
weak Dṛṣṭi on the Jāya Bhāva and the Dhana Bhāva. Similarly, deriving
intellectual justification for his Catholic faith would not have been high on
Scalia’s agenda owing to only a middling Dṛṣṭi (2 Pada) of the Lagneśa Śukra on
the Dharma Bhāva. Once again, Scalia may not have subjected himself to too much
scrutiny by way of self-criticism or appraisal and his life pattern or
personality traits were not cultivated by the application of intellectual
thought as the Lagneśa has 2 Pada Tṛkoṇa Graha Dṛṣṭi on the Lagna.

The insistence on personal hygiene and constant delving
into the esoteric doctrine as well as ensuring a water-tight commencement of
ventures, with an eye on the future, are indicated by the Caturāṣraya Dṛṣṭi of
Śukra on the 8th and the 12th Bhāvas from the Lagna. It
also indicates a focus on health and rejuvenation as well as ensuring that any
new step in life is carefully considered and in perfect order (Kanyā Rāśi
starts the Śubha Yoga on the Lagna).

With both Śukra and Sūrya having full Kāma Dṛṣṭi on the
Lābha Sthāna, gains or upward mobility in life, was a strong theme in Scalia’s
life. But interactions with the others were not with a view to increase the
gains as Sūrya has low Dṛṣṭi on the Jāyā Bhāva; similarly, the progress in life
was not with the goal of filling the coffers as Sūrya, the Lābheśa has 1 Pada
Dṛṣṭi on the Dhana Bhāva.

Likewise, intellectual application (Sūrya is a Dhīmāna
Graha) was not a major force whether in the realm of religion or his own
personality owing to the 2 Pada Jñāna Dṛṣṭi on the Dharma Bhāva and the Lagna
itself.

On the same lines as those of Lagneśa Śukra the attitude
towards secret religious doctrine was one of treasuring it as an esoteric
treasure. There was a strong meditative aspect to the self owing to the Graha
Dṛṣṭi of the Ātmakāraka Sūrya to the 12th House.

Budha also has practically no influence by way of Graha
Dṛṣṭi on the 7th House from the Lagna and on the 2nd
Bhāva as well showing that Scalia never hankered for money and he never allowed
monetary considerations to colour his interaction with people.

Budha as the Bhāgyeśa aspecting the Bhāgya Sthāna with 2
Pada Koṇa Dṛṣṭi is a positive and apart from strengthening the Bhāgya brings
literature on religion and due to the aspect on the Lagna gives intellectual
acumen for learning and expression. Budha is a crucial planet for lawyers and
judges owing to the learning processes involved, the amount of reading one has
to do and for the drafting of opinions and a host of other things. Its Koṇa Dṛṣṭi
is auspicious for Scalia. The Caturāṣraya Dṛṣṭi to the 8th House and
the 12th House probably made him fond of religious sermons and this
is reflected in his settled position that God should not be ousted from life by
the Courts. He felt very protective of religion and the catholic doctrine and
verbalised (Budha) his position on the matter of several occasions.

Budha has powerful Kāma Dṛṣṭi on the Lābha Sthāna and probably
brings in the element of learning through supporters and friends, as to how they
could enhance his standing in the world and make him gain standing in life.

Śani the 4th and 5th Lord has
powerful Upacaya Dṛṣṭi on the 7th House and the 2nd House
and it is through application and consistent hard work that a conservative and
traditional outlook was crystallised while interacting with the world at large
and in obtaining the results of his studies (the Dhana Bhāva is the 11th
from the Vidyā Bhāva). There is no substitute for hard work when it comes to
learning and excelling therein would have been the motto in his life.

Despite being the 5th Lord in the 5th,
Śani may not have given real knowledge of his own religion owing to the low
Koṇa Dṛṣṭi (1 Pada) on the Bhāgya Sthāna and the Lagna. Adherence to Maṅtra (of
his religion and internal Rājya) may have been there but not the illumination
which comes from it and lights up life. It would have been a situation where
the austerity, which reflects from certain aspects of religion, becomes
attractive in itself, and guides life with such an attraction.

Śani has middling powers of protection and aspecting the
8th House and its friendly sign grants longevity, and aspecting the 12th
House in another friendly sign ensures orthodox expenditure on items of need
and so on. It will also insist on a traditionalist way of approaching
meditation and spiritual practices with its aspect on the 12th
House. Its strong Kāma Dṛṣṭi on the Lābha Sthāna gives a fundamental approach
to gains which is through consistent hard work and application.

Śani very strongly aspects the 7th House and the 2nd House from the Lagna
showing considerable influence on the 7th House perhaps owing to the
fruits of the marriage (children in the 11th House from the 7th)
which he wanted to give. In matters of liquidity and the bank balance also a
slow, pragmatic approach would have been given by the planet so as to build a
solid financial profile with the passing years. Scalia would have felt that he
needed to work on these matters in some way.

Gurū has 1 Pada Dṛṣṭi on the Śatru Bhāva and the Karma
Sthāna showing weak perspective in matters of enmity and enemies and work as
well. Values do not sufficiently inform these life avenues, more so since Gurū
is in Maraṇa Kāraka Sthāna and in Gurū Chānḍāla Yoga with Rāhu. The more one
sees the horoscope and these more subtle influences, the more once is convinced
that the religious convictions of Scalia were more perfunctory and compulsive
than anything else as Gurū the Kāraka of real spiritual knowledge has middling
Kāma Dṛṣṭi on the Dharma Bhāva showing little desire to get into the
intricacies of religious practice.

Gurū does try to expand the consciousness and give
perspective as to the future courses of action with its 3 Pada Upacaya Dṛṣṭi to
the Putra Bhāva and furthers solitary meditative practices with its aspect to
the 12th Bhāva from the Lagna.

Gurū has strong influence through the Pūrṇa Dṛṣṭi on the
Jāyā Bhāva and the Lābha Sthāna again showing the expertise in interaction with
the world at large and giving an elevated perspective to gains and growth.

The 7th House has shown considerable focus
thus far as Rāhu’s 9th House aspect counted in reverse raises some
question marks here about personal morality in this realm of life. This is
especially so since the value system is assailed by the Gurū Chānḍāla Yoga. Equally,
Rāhu’s aspect to the 5th House counted in reverse to the Lābha
Sthāna from the Lagna might have fostered mental principles (Mañtra) pertaining
to gains and growth in certain instances which might not have passed the strict
tests of morality.

Once again the potent Kāma Dṛṣṭi of Rāhu to the 9th
House, its Maraṇa Kāraka Sthāna, does not portend well for genuine religiosity
and it was more like a Kārmic compulsion manifesting as it did of its own
accord.

Rāhu also vitiates the 5th House to an extent
strengthening the political agenda of Kumbha Rāśi as a means of perceiving the
future and the 12th House of pleasures of the bed. When the 3rd
Bhāva, a part of the Kāma Tṛkoṇa is afflicted in this manner, there is a doubt
or two about this area of his life.

Rāhu does not protect the enemies with its 1 Pada
Caturāṣraya Dṛṣṭi nor does it give too much willed planning about the career.
It is mostly the other planets which did that for Scalia as recorded above.

Maṅgala does not impart much influence to the 12th
House with its 1 Pada Kāma Dṛṣṭi. It tries to impart logic to the deep esoteric
studies about life and might have precipitated troubles in the excretory system
from time to time with its 2 Pada Upacaya Dṛṣṭi to the 8th House and
aggressive pursuit of intent as a mode of self-expression with its 10th
House aspect to the 3rd Bhāva from the Lagna. Mars reveals ambition
as a guiding force in work, to attain a station capable of meting out Daṅḍa as
Maṅgala is Kāraka and has Digbala in the Karma Sthāna; the 3 Pada Koṇa Dṛṣṭi
accomplishes it. Likewise, it is the knowledge of his subject that largely
helped Scalia’s bank balance as revealed by the Koṇa Dṛṣṭi of Maṅgala to the
Dhana Bhāva from the Lagna, its own sign.

But it is the Pūrṇa Dṛṣṭi of Maṅgala which sheds the most
life on his attitude to religion and life generally. Maṅgala is Bhagwāna Bhakta
Vatsala, the greatest Bhakta of God and so Scalia was fiercely protective of
his God and equally of the sanctity of preserving the notion of His antithesis,
the Devil. Scalia palpably protected his
association with the Catholic Church and by extension, and by virtue of his
station in life, the doctrine of the Catholic Church as well. The amount of
fire in this area of his life is clear from the fact that Maṅgala forms the
Piśāca-Bādhaka Yoga with Ketu both through Graha Dṛṣṭi and Rāśi Dṛṣṭi: this is
also illustrative, amongst other things, of the tension between the concept of
sin (Ṣaṣṭha Bhāva) and God (Bhāgya Sthāna) which though a standard premise of
Catholicism was operating with considerable vigour in his horoscope and thus in
life.

Similarly, Scalia protected his stance on issues with
‘scathing’ or cutting language, to cut and to scathe both being functions and
attributes of Mars. Maṅgala protected his self and name and fame with ferocious
Pūrṇa Caturāṣraya Dṛṣṭi.

The Lagna Rāśi and the Putra Bhāva being in Kumbha Rāśi
where the Lagneśa Śukra is placed show the interplay of the realms of justice and
politics in Scalia’s life. He drew his sustenance from Kumbha as the Lagneśa is
placed there. He wanted to understand politics and politicians and the working
of leadership because Simha Rāśi is in the 7th House from the
Lagneśa. Dhana Bhāva in the Āli Rāśi from the Lagna has the maximum rays and
Scalia’s thinking was geared towards enforcing a very strict discipline in
society.

Āli is the Nīca Rāśi for Cañdra, the Naisargika Kāraka
for society and people in general. Scalia argued that there was no constitutional
right for abortion. Cañdra is the Naisargika Kāraka for pregnancy and babies
and Āli being the natural Maraṇa Kāraka Sthāna for Cañdra, and being fully
receptive of his intelligence, being in the 10th House from the Pāka
Lagna, found its way prominently into his judicial mind. Scalia wanted the
position in this respect in Roe v. Wade to be reconsidered and wanted to
find five votes for the purpose in Webster v. Reproductive Health Services.
He was unsuccessful with the lord Maṅgala in Śatru Bhāva in the 4th
House from Dhanuṣa Rāśi containing the functional Ārūḍha Lagna.

With Lagneśa Śukra in the Pañcama Bhāva he was liked by
the people in power owing to the fact that Lagna Bhāva is in the 9th
from the Pāka Lagna and it is Lagna which indicates the seat of power. It
appears from a scrutiny of the horoscope that Scalia was sometimes subjected to
unfair criticism and an example of this is the call for his recusal from
hearing Cheney v. United States District Court for the District of Columbia.
Scalia rightly refused to recuse himself as it was clearly a non-official
hunting trip where Dick Cheney was one of the persons and no business was
discussed. It was just a case of Scalia cooling his Lagneśa Śukra in the Lābha
Sthāna from the Lagna or the 7th from Pāka Lagna and it just so
happened that his relaxation coincided with the Bhāva of friends who further
happened to be powerful friends (Simha).

He clarified that the round-trip in Air Force 2 was also
no ground to object as Scalia had purchased the tickets and the cheapest ones
at that. He further cited precedents of the former Chief Justice and his
friendship with a former President of the United States. Ultimately Scalia was
very much a part of the 7-2 majority opinion which held that Cheney could keep
secret the membership of an advisory task force on energy policy.

Lords of the houses from the Lagna:

But the driving force of Scalia’s life was Cañdra in the
Lagna, being in the 9th House from the Lagneśa Śukra. His social
awareness was always working in everything he did and no less because Cañdra is
in the Lagna. His brain and work would have always coalesced judicial
principles with his own specific awareness of social realities. The focus on
Kāma again shows up with the Jāyā Bhāva being in the 3rd Bhāva
(Agni) from the Lagneśa and an Agni Rāśi is here.

The Dhaneśa Maṅgala in the Ṣaṣṭha Bhāva gives a
competitive spirit and strong teeth and though he did not have to gain through
enemies, litigation is ruled by Maṅgala and it is through his work as a judge
where he had to rule in an atmosphere of adversarial stance, that he earned his
living. So, the dictum worked and he earned by adjudicating the hostile and
inimical positions of rival parties to the lis.

The Sahaja Bhāva or the 3rd House is a crucial
Bhāva because apart from ruling siblings it governs our attitude to life since
it is indicative of what we do with our hands. It is also Maithuna Bhāva and
the Maraṇa Kāraka Sthāna placement of Gurū has been exacerbated by the
placement of Rāhu forming Gurū Chānḍāla Yoga. With the Sahajeśa Gurū in the
Sahaja Bhāva, it brings good cheer because the Ichchā in this respect has been
fulfilled by God in the 9th House. It is this placement which also
gave Scalia as many as nine children and many sons because the Putra Bhāva is
in Parākrama from the Sahaja Bhāva. The mentality is not just afflicted due to
the Gurū Chānḍāla Yoga but since the Sahajeśa is like Maṅgala there is a kind
of Kuja Stambhana happening here, a serious war between Mars and Rāhu which
Rāhu will always win in the 3rd House.

Antonin Scalia was an only child with the 3rd
House harbouring the Gurū Chānḍāla Yoga and that too with the 3rd
Lord Gurū in Maraṇa Kāraka Sthāna.

Bliss and comforts come through the austere Śani, the
Sukheśa in the Putra Bhāva showing self-earned income and great knowledge of
one’s subject. Śani is Yogakāraka for Tulā Lagna and is both Sukheśa and
Suteśa. Owing to the placement of the Sukheśa in the Putra Bhāva and the
consequent domain expertise and the fact that Śani has qualities of Sūrya being
the Suteśa, the friends looked up to him for illumination as the 11th
Bhāva is in the 7th from the 5th Lord. So, it was not a
question of Scalia seeking out the powerful, rather politicians and powerful
people (Simha) sought his company. Since the Suteśa is joined Śukra embodying
the Jala Tattwa, and that too in the Putra Bhāva, Scalia was blessed with many
children.

The Ṣaṣṭheśa Gurū has come to the Sahaja Bhāva in Maraṇa
Kāraka Sthāna and throat of his enemies was always in Scalia’s hands and they
could not really do anything to him; he was not required to do much to them as
well because Gurū was in Maraṇa Kāraka Sthāna and joined the hangman’s noose
indicated by Rāhu in Gurū Chānḍāla Yoga. If Jupiter had been alone in the 3rd
House as the 6th Lord, Scalia might have been in positions where he
would have left the battle but the association with Rāhu changed that and he
actually liked the confrontation which is very evident from the fact that he
wrote so many minority opinions and was at loggerheads with the prevailing
judicial norm on many occasions.

There is a question mark in this horoscope owing to the
strong influences on the Saptama Bhāva, mostly from the Aṅtara Grahas, read
together with the fact that the Dāreśa Maṅgala is in the Ṣaṣṭha Bhāva showing
the anger of Śiva. Marriage may have happened owing to the anger of Śiva.
Domestic harmony is threatened especially as the Dāreśa is Maṅgala and the Gurū
Chānḍāla Yoga is in the Daśama Bhāva from this Dāreśa. The Gurū Chānḍāla Yoga,
in other words is what this Dāreśa does, even as Cañdra aspects the 7th
House with Pūrṇa Kāma Dṛṣṭi.

Śukra, the Lagneśa is also the benefic Aṣṭameśa in a
benefic Bhāva, the 5th. But the Aṣṭameśa joined the Suteśa in some
affliction would have caused problems to the children and with the children. It
is estimated that factual research in this realm may corroborate the findings
as these details are not available at the outset. In Kumbha Rāśi, where the
Aṣṭameśa is in Koṇa and not Tṛkoṇa, its power to punish cannot be
underestimated because it certainly shows some anger of the Rudras, being
conjoined Sūrya and Śani.

With the Bhāgyeśa Budha in the Putra Bhāva, fortune was
synonymous with the knowledge attained as he was not impatient about receiving
gains with the aspect of the 9th Lord on the 11th House
of gains. With Ketu in the Bhāgya Sthāna Cañdra would have certainly taught him
at some point in life about the error in being cruel and Ravi would have taught
him early (Ravi is the Ātmakāraka) that money and wealth are not synonymous
with good fortune.

Apart from what has been said in this paper relating to
this aspect, it is further stated that the 10th Lord or the Karmeśa
carries the energies of Budha, the primary Kāraka for the 10th
House. The person does not hanker after money because Kubera’s blessings are
there in any case. The motivation is judged from the Kāma Dṛṣṭi of the Karmeśa
which in this case is another Aṅtara Graha and so the motivation is Meṣa or
power and authority as Maṅgala is one of the Grahas with the power of Daṅḍa. Also,
since Budha has Digbala in the Lagna, it made Scalia an authority in one
subject, namely the law. The subject is judged from the Lagneśa Śukra, a
Brahmin Graha, with the dispositor Rāhu joined Gurū, the Naisargika Kāraka for
the laws of the land.

The 10th House is the Simhāsana and when the
lord of the 10th House sits in the Lagna fame comes from the work of
the person and this is an intellectual Rājayoga which subsists in the person
himself, as distinguished from a material Rājayoga which is formed when the
Karmeśa is in the Dhana Bhāva.

With the Lābheśa Sūrya and Lābha Sthāna in Simha Rāśi,
the goal of Scalia’s life was a kind of political or power-centric acme which
came to him when he was nominated and confirmed as a Supreme Court Justice. The
placement of Sūrya in the 5th
House as the Lābheśa and the Ātmakāraka gave high virtue, integrity and piety
since the 11th Lord in the 5th House will promote purity in
the 6th House as well. One is well educated with the 11th
Lord in the 5th and this Scalia certainly was, to put it mildly.

There was great anticipation from marriage and the
creature comforts as the Upacaya Dṛṣṭi of the Lābheśa is important and these
accrued from the 3rd House aspect of the Lābheśa to the Saptama
Bhāva. Likewise, he had no dearth of money as the Yoga of the Dhana Bhāva and
the Putra Bhāva is a specific combination for wealth and while the Upacaya
Dṛṣṭi of the Aṅtara Grahas is only 1 Pada, the connection is there as the 10th
House aspect goes to the Dhana Bhāva.

The placement of the Vyayeśa Budha in the Putra Bhāva did
not damage it because of the Suteśa being there and the hammer did not fall as
far as having the children went. But the children or some of them may have
suffered in their own lives.

Rashi Drishti or Aspects of the Signs:

The main Rāśi Dṛṣṭi which dictates matters in the
horoscope is between Cañdra in the Lagna Bhāva and the four Grahas in the Putra
Bhāva in Kumbha Rāśi. There is constant and permanent interplay between the
intelligence, which is itself working in the framework of career informed by
social realities and the intellectualism and expertise of the planets in the
Putra Bhāva. Scalia felt that it was the secret core of existence which was the
main pillar of life as Vṛṣabha is the Abhimukha Rāśi. Owing to the Lagna and 8th
House lordship being the same there is an issue with this Lagna and the prayers
are not easily accepted. Vṛṣabha Rāśi being the Sammukha Rāśi also would have
posed this challenge of some eternal meaning informing the efforts in life. Vṛṣabha
in turn is protected by Cañdra in Tulā which grants longevity and continuing
emotional and intellectual application.

Likewise the strong social moorings indicated by Cañdra
in the Lagna bound the concept of gains and receiving from the world to these
qualities and formed Scalia’s social circle.

Similarly, the great academic excellence and domain
expertise manifest in the Putra Bhāva influenced all Keṅdras except the 4th
House and therefore coloured the Lagna, Jāyā and Karma Sthānas. The quality and
tenor of life itself, the relationships and interactions with the world at
large and the application in the work itself were all strongly and permanently
influenced by his consciousness and awareness of what he knew.

He dealt with the world with a heavy hand owing to the
Rāśi Dṛṣṭi between the Gurū Chānḍāla Yoga and Maṅgala. There is a war always
happening firstly because the Sahajeśa is like Maṅgala and is joined Rāhu as we
have noted, and also because of the direct Rāśi Dṛṣṭi between the Grahas as
aforesaid. Enmity and enemies, adversity and adversaries were what he had to
always grasp with his hands and do with them what he thought was the appropriate
course of action in context. These informed the infra-red debilitated fire of
Ketu in Dharma, and it is also worrisome that these malefic, afflicted and
debilitated planets also impacted the Neṣṭā Bhāva. Many things are and might
have been lost in the obscurity of the 12th House and in an
atmosphere of original purity some additions and alterations might have been
made owing to the fated aspects of Rāśi Dṛṣṭi. This is significant because the
exploiter of Kanyā Rāśi, and lord thereof, Rāhu, is in Nīca Rāśi and aspecting
the sign.

In a similar vein, Karkaṭa Rāśi is the Abhimukha Rāśi
from the Pāka Lagna and the challenge is to assimilate the social norms and
public opinion indicated by Karkaṭa Rāśi into the thinking personality, which
would then operate to sustain him throughout life as an individual.

Special Considerations:

Considering the horoscope from the foundational aspect of
the creation of the being and the infusion of Prāṇa, we find that in the Tṛkoṇa
Maṅḍala, the Lagna Rāśi itself is the Viriñcī Nārāyaṇa or Brahma and the Vāyu
Tattwa is very strong as the Veda Cakṣu is in Kumbha Rāśi.

Scalia has the Prāṇapada in the 4th House from
the Lagna and the results are happy, friendly, attached to females and elders
and soft and truthful. The other facets of his horoscope appear to corroborate
all these. Softness is one quality which does not manifest so clearly but he
may have been sensitive in his own belief system and harsh or combative
responses may have come from a deep softness in his created being.

The Prāṇapada is further in a Pṛthwī Tattwa Rāśi but is
lorded by Śani having high Vāyu, and is further aspected by a Vāyu Graha, Rāhu,
with Graha Dṛṣṭi. This is a positive for the sustenance of the Prāṇa. The birth
appears to have been due to a Kārmic bond with the mother as a malefic is in
the 3rd Bhāva from the Prāṇapada. Though Maṅgala is in a benefic
sign, and Gurū aspects with Rāśi Dṛṣṭi, it is badly afflicted in Gurū Chānḍāla
Yoga and the finding is confirmed.

When we study the 4th House from the Prāṇapada
we find reasons to say that the softness discussed in the preceding paragraphs
was almost certainly a favouring of one’s own convictions rather than a genuine
vulnerability. There is a malefic Rāśi in the 4th from the Prāṇapada
and is further aspected by four Grahas from Kumbha Rāśi. In Kumbha Rāśi there
would be little innocence and therefore the aspects to the 4th from
the Prāṇapada show a nature that is not innocent.

However, with Cañdra aspecting the 5th Bhāva
from the Prāṇapada, its exaltation Rāśi, a happy nature is indicated.

The Horā Lagna is in Vṛṣabha Rāśi in the 8th
House and so family and sustenance were very important for Antonin Scalia. With
Ketu in Nīca Rāśi in the 2nd House from the Horā Lagna, wealth and
finances were not really so dominant in the value system but he worked for his
family as Cañdra is the Mūlatṛkoṇa lord of Vṛṣabha Rāśi where the Horā Lagna
falls. The focus on the family is also indicates by the fact that he had a very
large one in any case with nine children and it is quite interesting to note
that Cañdra being the Kāraka for babies is the lord of the Horā Lagna, along
with Śukra.

Karakas or the Significators:

In Antonin Scalia’s chart some fortunate associations
happen at the level of the Kārakas which have given him great positives. For
instance, the Kāryeśa of the Daśama Bhāva is in the Lagna and the Anitya Kāraka
Śukra is joined the Nitya Kāraka Budha (and Sūrya). So the Karma Bhāva has
really flourished and led to the individual being renowned throughout his working
career for his work. In a similar vein we find that the Lagna is blessed by the
Ptṛs with Cañdra in the Lagna. The Anitya Kāraka Śukra is joined Sūrya, the
Nitya Kāraka for the Lagna giving a robust health and great name and fame to
him.

The Pañcama Bhāva of Mañtra or concepts and practices
which protected and defined Scalia’s mind is also greatly fortified from this
perspective. The Pañcameśa or Kāryeśa is also the Anitya Kāraka and is
therefore at the Tattwa level. All the strength and intellectual dexterity of
the Vāyu Tattwa came into Scalia’s mind due to this. If we consider Rāhu as the
Kāryeśa for the Putra Bhāva despite Śani’s far greater strength, as Śani is
placed in its own sign, then we find that while the Kāryeśa Rāhu is Nīca, it is
placed with the Anitya Kāraka Gurū who is also the Nitya Kāraka. The Anitya
Kāraka in either event promises inherently sweet fruits which are sullied in
the first instance by the Sūrya-Śani Yuti and the Gurū Chānḍāla Yoga by the
latter. There would be problems with the Bhāva, and its enjoyment, in some way
which has been said before in this paper.

The Duṣcikya Bhāva also shows that the Kāryeśa Gurū is
placed in its own Rāśi and is the Anitya Kāraka as well. On his own Gurū cannot
indulge in Duṣcikya or bad thoughts and not too happily in some of the other
significations of this Bhāva, and so it was required that Gurū be damaged for
this to happen. Gurū is in Maraṇa Kāraka Sthāna and joined Nīca Rāhu in Gurū
Chānḍāla Yoga. Once Scalia projected himself as someone with a heavy,
surreptitious hand and intellectually profound mind capable of dealing with
concepts and propositions as he chose to, the Bhāva flourished. The Kāryeśa Gurū
and the Nitya Kāraka Maṅgala aspect each other with Rāśi Dṛṣṭi and the Bhāva
flourishes on this count as well.

The Kāryeśa for the Ṛpu Bhāva is Gurū as well and right
at the outset shows that adversaries find themselves in Maraṇa and being the
Anitya Kāraka in its own sign, the adversaries also relished the contest
between rival ideas and ideologies and value systems (Gurū). The Ṛpu does not
flourish with the Māraka Maṅgala placed in the Ṣaṣṭha Bhāva and there being no
relation between the Kāryeśa Gurū and the Nitya Kāraka Śani, the Bhāva has
little chance to be completely fortified.

There are two Kāryeśa for the Dhana Bhāva, Maṅgala and
Ketu. Maṅgala is placed in the Ṣaṣṭha Bhāva and the Anitya Kāraka Gurū is in
own Rāśi and is the Nitya Kāraka as well. There was never any financial problem
or any perceptible family problem in Scalia’s life due to the strength of the
Kuṭumba Bhāva. The Dhana Bhāva is vacant and the placement of the Kāryeśa
indicates wealth generation through service. Since Maṅgala, the Kāraka for
litigation is in a sign of Gurū, the Kāraka for the law, the realm of work is also
quite clear.

The other Kāryeśa for the Dhana Bhāva is Ketu and is
placed in Nīca Rāśi in the Bhāgya Sthāna. The Anitya Kāraka is Budha and is
placed with the Nitya Kāraka Sūrya in Kumbha Rāśi. The Sambaṅdha is good but
not excellent as Ketu is a malefic in Bhāgya and caused a destined challenge or
two in Scalia’s life such as being overlooked for the position of Solicitor
General. The Anitya Kāraka Budha and the Nitya Kāraka Sūrya are joined in
Kumbha Rāśi where machinations and the darkness of Karma are at a maximum.

The Sukha Bhāva is also vacant and the Sukheśa Śani is
the Kāryeśa for the Sukha Bhāva. It is the Anitya Kāraka as well in its
Mūlatṛkoṇa Rāśi Kumbha and is aspected by the Nitya Kāraka Cañdra from the
Lagna with Rāśi Dṛṣṭi. Home and happiness did not suffer in the least and there
is no controversy recorded in this area of his life. As regards comforts and luxuries
and conveyances, the Nitya Kāraka Śukra is joined the Kāryeśa or the Anitya
Kāraka and these matters in life are also blessed. Peace and real contentment
are judged in the final instance from the Nitya Kāraka Gurū and here there is
no Sambaṅdha with Śani indicating that this facet of Sukha was not at its
strongest in his life especially given the affliction of the Nitya Kāraka Gurū.

The aspect of Vidyā in the Sukha Bhāva was at its
veritable epitome because the Kāryeśa Śani being the Anitya Kāraka in its
Mūlatṛkoṇa Rāśi promises very sweet fruits while its association with the Nitya
Kāraka Budha makes for a formidable intellect and it showed up at all stages of
Scalia’s life as he graduated at the top of his class and was later renowned
for his prowess in his subject.

The Jāyā Bhāva is vacant and the lord Maṅgala being the
Kāryeśa is placed in the Ṣaṣṭha Bhāva which is not ideal since the Ṣaṣṭha Bhāva
is the 12th House from the 7th. The Anitya Kāraka Gurū is
badly placed in Maraṇa Kāraka Sthāna albeit in its Mūlatṛkoṇa Rāśi Dhanuṣa and
is joined its antithesis Rāhu in Gurū Chānḍāla Yoga. There is something a
little disturbing here. While the fruits of the Bhāva cannot be doubted as
there were nine children, the gross affliction to Gurū is a red flag. Further
the Bhāva, though aspected by the strong Kāma Dṛṣṭi of Cañdra is also aspected
by Gurū and Rāhu in Duryoga with Pūrṇa Graha Dṛṣṭi. What sort of desires are
these that work on this delicate Bhāva, one wonders.

The Jāyā Bhāva is also not strong because the Kāryeśa
Maṅgala has no connection with the Nitya Kāraka Śukra and is placed in
Dwirdwādaśa Bhāva Sambaṅdha. This must have caused a flutter or two in the
marriage which may or may not be popularly known. The Anitya Kāraka Gurū is in
its own sign but in Maraṇa Kāraka Sthāna and joined Rāhu showing that the
fruits, though sweet might be laced with some artificial sweetener as well.

Antonin Scalia lived a full and rewarding life owing in
part to the strength of the Raṅdhra Bhāva which is unoccupied and the Kāryeśa
Śukra is the Lagneśa as well. The Kāryeśa is joined the Nitya Kāraka Śani and
Śani is the Anitya Kāraka as well.

The Dharma Bhāva is occupied by Ketu and aspected by the
Graha Dṛṣṭi and the Rāśi Dṛṣṭi of Gurū and Rāhu thereby vitiating the purity of
the Dharma. Even so the belief system is strong as the Kāryeśa Budha is in the
Pañcama Bhāva with the Nitya Kāraka Sūrya giving a deep focus on religion. The
Anitya Kāraka Śani is also joined confirming the fact that Scalia relied
greatly on his religious foundations in pragmatic life and always insisted that
the Courts should not attempt to do away with God in social existence.

The Karma Bhāva showing the external authority in life
and the work is powerful with the Kāryeśa Cañdra placed in Lagna showing fame
and acclaim and the Kāryeśa has Rāśi Dṛṣṭi on Budha, the Nitya Kāraka of the 10th
House and on Sūrya and Śani, the other Nitya Kārakas. The only Nitya Kāraka
which does not have an association with the Kāryeśa is Gurū showing a dearth of
the correct ethics and value systems in some aspects of the work. The Anitya
Kāraka is well placed in Tṛkoṇa to the Lagna in the 5th House.

The Āya Bhāva is vacant but the Lābheśa Sūrya is in the 5th
House and the Anitya Kāraka Śani is joined and placed in its own sign promising
good fruits from the Bhāva. Four Grahas have Pūrṇa Dṛṣṭi on the Āya Bhāva,
amongst them the benefics Śukra and Budha and the lord of the Bhāva, Sūrya.
Śani aspects, as Yogakāraka for the Lagna.

The Vyaya Bhāva is vacant and the Kāryeśa Budha is in the
Pañcama Bhāva. The Anitya Kāraka Śani is the Nitya Kāraka as well and is joined
the Kāryeśa and the Vyaya Bhāva is also fortified for this reason. Scalia would
have slept well and his meditative practices would have been good accompanied
by the rituals and Mañtras of his religion as the Kāryeśa is in the 5th
House.

Main Deities for the Chart:

The Devatā of the Graha of the Rāśi Chakra for Scalia are
as follows-

Sūrya- Śiva

Cañdra- Ambu (Jala Devī)

Maṅgala- Gaṇeśa

Budha- Viṣṇu

Gurū- Iṅdra

Śukra- Śaci/ Iṅdrāṇī

Śani- Dakṣiṇa Kālī

The major hallmark of Scalia’s life was Rājayoga and having
attained the great power he did, the most protective Maṅtra for him would have been
the Pratyādi Mañtra for Śani, the Mañtreśa, and if he did this on Ravivāra he
would have been protected immensely with every iota of his power intact and he
might not have been subjected to the controversy that he was from time to time.
The following Mañtra would have been excellent for him:

“Om
Om Om Om Om Om Om Om Om Om Om

Krīm
Krīm Krīm Hūm Hūm Hrīm Hrīm

Dakṣiṇa
Kālike Krīm Krīm Krīm Hūm Hūm Hrīm Hrīm Svāha

Om
Om Om Om Om Om Om Om Om Om”

Navamsha Chart:

The Navāmśa Chakra for this
horoscope is extracted below for reference-

With the Lagna in Vṛṣcika Rāśi
in the Navāmśa Chakra we can immediately say that the native was born with
significant Karma to be discharged in personal life and through his makeup as a
human being; in other words, his inward attributes, inclinations and skills
seen in the Navāmśa Chakra would be very conspicuous elements of the birth. We
have also seen a question mark or two appear in the personal life through our
evaluation of the Rāśi Chakra and birth in Vṛṣcika Lagna in the Navāmśa Chakra
again points to this.

The process of birth itself
may have been difficult with either surgical intervention or the use of forceps
being required to bring about the delivery. The exalted Lagneśa Maṅgala aspects
the Lagna with Rāśi Dṛṣṭi, again indicating surgical intervention.

The fact that the Lagna in the
Navāmśa Chakra is Vṛṣcika puts the focus squarely on the Sahaja Bhāva in the
Rāśi Chakra as this is in the 2nd Bhāva from the Rāśi Chakra Lagna. Again
we see the central role played by Dhanuṣa Rāśi in his life, containing the
Maraṇa Kāraka Sthāna Gurū and Rāhu.

Budha in the Lagna in the
Navāmśa Chakra shows great rationality and intellectual resources. It is this inborn
support from Budha which gave Scalia a brilliant mind and he excelled at his
academic career right from the beginning. Budha is a student and Scalia
graduated magna cum laude from Harvard University in 1960 and became a
Sheldon fellow of Harvard University which allowed him to travel throughout
Europe in 1960-1961.

Scalia was always considered
outstandingly brilliant throughout his career as a Judge as well which can be
attributed to his inherent capacity to learn and to process information and
work with it in a myriad ways. In Vṛṣcika specifically, Mercury would have the
capacity for perpetual research and digging deep into precedent and thereafter
formulate propositions as law in a given case.

Rāhu in the 10th
House promises a lot of Bhoga in work and career and this is where ‘Scalia ate
a lot’; in other words, he had a lot of fruits from Bhāgya in his work and
career. The Rāśi in the 10th House in the Navāmśa Chakra is Simha and
shows princely enjoyments and using Amśa Tula Rāśi Rāhu transposes back to the
Lābha Sthāna in the Rāśi Chakra.

Maṅgala in Makara Rāśi in
exaltation is in Parivartana with Śani in debility in Meṣa Rāśi. This
associates the Upadeśa Bhāva with the Kaṣṭa Bhāva and mirrors the association
between the 3rd and the 6th Houses. The energy of the
Yama Yoga comes to the 3rd and the 6th Houses and makes
him a fearsome adversary who was never shy of a contest.

The Vivāha Kāraka Śukra is in
the 12th House from the Lagna and therefore in Maraṇa Kāraka Sthāna
from the 7th House of the spouse. This again confirms that marriage
is one of those areas which might have required a separate study in different
circumstances. It is only the fact that Śukra is in its own Amśa which enabled
the marriage to happen and to subsist. Venus is also the 7th Lord in
the Navāmśa Chakra indicating that this placement influenced the spouse
directly.

On September 10, 1960 Scalia
married Maureen McCarthy at St. Pius X Church in Yarmouth, Massachusetts. The
two had met on a blind date while Scalia was at Harvard Law School. The
circumstances of meeting the spouse are seen from the 7th Bhāva and
lord from Śukra in the Rāśi Chakra. Śukra is placed in the 5th House
and the 7th from it is vacant. The lord Sūrya is conjoined Śukra in
the 5th House of love affairs and affections and is joined the
Dārāpada which governs dating in the horoscope.

Kumbha, being the 11th
Bhāva of the natural zodiac is full of darkness (blind) and Dārāpada and the 7th
Lord from Śukra placed here ensured that marriage followed a blind date.

The spouse Maureen would have
had a pleasant personality with Taurus Lagna and was probably not a working
woman owing to Ketu placed in Āyuṣa debility in the 10th House.
Śani, the lord of the 10th House is Nīca in the 12th
House from the Lagna joined the 8th Lord Gurū. Budha in Vṛṣcika Rāśi
in the 7th House is probably not the best feature of the chart
especially since Cañdra and exalted Maṅgala aspect Budha with Rāśi Dṛṣṭi.

This was the only marriage was
Scalia as in the Rāśi Chakra the 2nd Bhāva from the Upapada Lagna,
Leo, is vacant and is aspected only by Cañdra with Rāśi Dṛṣṭi making for a
great deal of affection in the marriage. The lord of the 2nd Bhāva from
the Upapada Lagna is Sūrya and is placed in Tṛkoṇa. In the Navāmśa Chakra also
Sūrya is placed in the 8th House protecting the longevity of the
marriage and the 8th Lord Budha is placed in the Lagna.

In order to have the Prāṇapada
conjoined Cañdra in the Navāmśa Chakra we ought to move the birth time back
slightly and with 40 seconds birth time change backwards, this change is
achieved.

The Daśāmśa Chakra is
extracted below-

Vṛṣcika Lagna rises in the
Daśāmśa Chakra and shows that Scalia had the propensity to think matters
through to an extent when it came to his work as this is an even sign but then
when the initial thinking was done, he was all man of action, and undeterred
action since the Lagna is ruled by Maṅgala and Ketu. Ketu is in the Lagna and
the Lagna in the Rāśi Chakra is also an odd sign showing that basically he
leans more towards action rather than contemplation. Maṅgala the other lord of
the Lagna is in an odd sign also confirming the primarily action oriented
nature attuned to quick decision making upon a preliminary initial thought
process. Lagneśa in the 8th House gave him changes in the working
profile and he worked for the law firm of Jones, Day, Cockley and Reavis in
Cleveland, Ohio from 1961-1967.

He then became a Professor of
Law at the University of Virginia in Charlottsville, in 1967. Another change in
the career came in 1971 when President Richard Nixon appointed him the General
Counsel for the Office of Telecommunications Policy. From 1972 to 1974, he was
the chairman of the Administrative Conference of the
United States, a small independent agency that sought to improve
the functioning of the federal bureaucracy.
In the middle of 1974, President Nixon nominated him as Assistant Attorney General for
the Office of Legal Counsel. After
Nixon's resignation, the nomination was continued by President Gerald Ford,
and Scalia was confirmed by the Senate on August 22, 1974.

In the commotion of what
followed Watergate, the Ford administration was engaged
in a number of conflicts with Congress. Scalia testified on numerous occasions before
congressional committees, defending the assertions of the Ford administration
of executive privilege regarding its refusal
to turn over documents.

Within the administration,
Scalia advocated a presidential veto for a bill to amend the Freedom of Information Act,
greatly increasing its scope. Scalia's view prevailed and Ford vetoed the bill,
but Congress overrode it. In early 1976, Scalia argued his only case before the
Supreme Court, Alfred Dunhill of London, Inc. v. Republic of Cuba.
Scalia, on behalf of the U.S. government, argued in support of Dunhill, and
that position was successful. Following Ford's defeat by President Jimmy Carter,
Scalia worked for several months at the American Enterprise Institute.

Thereafter Scalia returned to
academia, taking up residence at the University of ChicagoLaw School from 1977 to
1982, though he spent one year as a visiting professor at Stanford Law School.

When Ronald Reagan was
elected President in November 1980, Scalia hoped for a major position in the
new administration. He was interviewed for the position of Solicitor General of the United
States, but the position went to Rex E. Lee,
to Scalia's great disappointment.

We can readily see the
disappointment coming from the 8th House position of the Lagneśa as
well as the changes in the career positions taken up since the 8th
House indicates the cessation of career.

Scalia was offered a seat on
the Chicago-based United States
Court of Appeals for the Seventh Circuit in early 1982, but
declined it, hoping to be appointed to the highly influential United States
Court of Appeals for the District of Columbia Circuit (D.C.
Circuit). Later that year, Reagan offered Scalia a seat on the D.C. Circuit,
which Scalia accepted. He was confirmed by the US Senate on August 5,
1982, and was sworn in on August 17, 1982.

The fact that the 8th
House position of the Lagneśa Maṅgala could not bring in some severe career
setback is most visible from the placement of the Anitya Kāraka Budha in the 5th
House. The 5th House being the 8th from the 10th
House indicates taking up of new work and jobs and this is mostly responsible
for the changes of positions in Scalia’s career.

Gurū, the Kāraka for the law
dominates the Artha Tṛkoṇa in the 2nd Bhāva in Dhanuṣa Rāśi. Gurū
also aspects the 6th House with Pūrṇa Jñāna Dṛṣṭi. The Ṣaṣṭha Bhāva
is in Meṣa Rāśi ruled by Maṅgala showing orthodox litigation as the career,
interspersed with teaching which is also governed by Gurū. Gurū and Maṅgala are
also in Kāma Dṛṣti and have permanent Rāśi Dṛṣṭi on each other showing a strong
Gurū-Maṅgala Yoga which gives a forthright expression to knowledge and
indicates the blessings of the Devī.

Though the 6th
Bhāva is vacant and the 7th Bhāva has Rāhu, the Artha Tṛkoṇa has two
Grahas and the Kāma Tṛkoṇa also has two Grahas. The Lagneśa Ketu is in Lagna
joined the 10th Lord Sūrya showing fame in the working arena. The
dominance of the Sun in the working personality again indicates the strong originalist
and textualist position in the constitutional scheme and does not brook any
interference with the same.

Once Scalia decided the course
of action and what he intended to accomplish with every case and every set of
legal propositions requiring adjudication through his opinion and those of
other Judges, he was very meticulous about it and spend long hours to achieve
the goal that he had set. His method of working on a given case was very
elaborate and labour intensive as Śani is placed in the 10th House. The
10th Lord Sūrya in the Lagna shows the great public acclaim and
attention which comes through his ingrained moorings.

The Kāryeśa of the Rāśi
Chakra, Cañdra, is in the 3rd House and rather than showing short
contractual work, it reinforces the theme of doing battle with what Scalia
thought of as degeneration and incorrect ways of thinking and living. The way
of working or the Karma Yoga of long hours at work brought him great
accomplishment as Śani is in the 10th House from Sūrya. The 10th
Bhāva from Gurū indicating indicates the success and the sign is Kanyā with the
lord Budha placed in the 5th House even though in debility. His
success came through scathing opinions where he almost ridiculed the status quo
of the majority opinion if he thought it was not in accordance with the laws of
the United States. The Nīca placement of Budha brought him acclaim through minority
opinions rather than writing for the majority view of the other Judges on
the Bench in the case.

The motivation is judged from
the 10th House from Budha and here Gurū is in Dhanuṣa Rāśi in
Mūlatṛkoṇa showing that it is his deeply ingrained value system which motivates
him in the final analysis, insofar as his work is concerned.

The placement of Gurū and Śani
in Agni Rāśi give him the pronounced abilities of legal appreciation,
formulation of propositions, assimilation of established wisdom and all the
other things which go on to make one a great lawyer and Śani gives the
unstinting hard work and sheer labour which ensures that the talent finds a
crucible in which to flower.

The Brāhmaṇa Rāśi have Sūrya,
Ketu and Budha and gave Scalia their acumen once he had put in the requisite
study. The Sun gave an unflinching, authoritarian and conservative intellectual
setup while Ketu gave an unabashed screaming attitude as a higher octave
of Maṅgala, which we shall presently see. Budha brought about a great rational
input to the working self which enabled him to absorb and soak up knowledge
even though he was always struggling against the grain of majority opinions.

Maṅgala the Lagneśa and Śukra
are in Vāyu Tattwa Rāśi showing that after years of study, he may have
cultivated the ability of looking at the logic of propositions without their
being coloured by his ethical and moral personality and the socially correct
ways of Śukra may not have been learnt very well.

Rāhu and Cañdra are in Pṛthwī
Tattwa Rāśi indicating poor awareness of politics and machinations as well as
playing to the social gallery.

We note that Sūrya and Ketu in
the Lagna are Dhīmāna Grahas according to Parāśara and blessed Antonin Scalia
with a formidable intelligence.

Arudha Chakra (Ārūḍha Lagna and houses therefrom)
has been omitted from this web publication for certain reasons.

Ṣaḍbala (Shadbala) or Six Measures of Planetary
Strength has been omitted from this web publication as direct exposure of this
knowledge is not permitted.

Varnada:

The
Varṇadā Lagna is in Karkaṭa Rāśi in the 10th House which is a
Brahmin Rāśi and shows intellectual work in the public domain. The lord Cañdra is
the Brāhmaṇa Rājā and is blessing the native with work and in life by sitting in
the Lagna and blessing him. V11, V7 and V5 are joined the Varṇadā Lagna
immensely strengthening the Varṇadā. Karkaṭa is also the exaltation Rāśi of
Gurū, the Kāraka for law. The fact that the V7 is conjoined the Varnada Lagna and
indicates that marriage will trigger the profession in a major way especially
since the V11 and V5 are also joined.

It
is an excellent thing that Scalia’s wife was a housewife who raised nine
children virtually on her own owing to her husband’s major work commitments and
busy professional life since the seat of power cannot be shared with the people
indicated by the Padas that are joined. In fact a major controversy erupted
when Scalia was seen to be closely associating with Republican politicians and
had to issue clarifications and practice precedents of former Justices in this
regard, so as to extricate himself.

Scalia’s
legal career started in 1961 and the Varṇadā Daśā correctly indicates this-

Varṇadā Daśā-

Mahādaśā:

Li: 1936-03-11 (8:54:20 pm) - 1939-03-12
(3:27:27 pm)

Sc: 1939-03-12 (3:27:27 pm) - 1943-03-12
(4:07:22 pm)

Sg: 1943-03-12 (4:07:22 pm) - 1948-03-11
(10:45:52 pm)

Cp: 1948-03-11 (10:45:52 pm) - 1954-03-12
(11:49:45 am)

Aq: 1954-03-12 (11:49:45 am) - 1961-03-12
(6:48:54 am)

Pi: 1961-03-12 (6:48:54 am) - 1969-03-12 (8:09:17 am)

Ar: 1969-03-12 (8:09:17 am) - 1978-03-12
(3:33:50 pm)

Ta: 1978-03-12 (3:33:50 pm) - 1988-03-12
(5:06:27 am)

Ge: 1988-03-12 (5:06:27 am) - 1999-03-13
(12:51:34 am)

Cn: 1999-03-13 (12:51:34 am) - 1999-03-13
(12:51:34 am)

Le: 1999-03-13 (12:51:34 am) - 2000-03-12
(6:52:32 am)

Vi: 2000-03-12 (6:52:32 am) - 2002-03-12
(7:18:01 pm)

Li: 2002-03-12 (7:18:01 pm) - 2011-03-13
(2:33:28 am)

Sc: 2011-03-13 (2:33:28 am) - 2019-03-13
(3:40:07 am)

Sg: 2019-03-13 (3:40:07 am) - 2026-03-12 (11:03:16
pm)

Cp: 2026-03-12 (11:03:16 pm) - 2032-03-12
(11:41:50 am)

Aq: 2032-03-12 (11:41:50 am) - 2037-03-12
(6:41:33 pm)

Pi: 2037-03-12 (6:41:33 pm) - 2041-03-12
(7:12:55 pm)

Ar: 2041-03-12 (7:12:55 pm) - 2044-03-12
(1:34:26 pm)

Ta: 2044-03-12 (1:34:26 pm) - 2046-03-13
(1:59:01 am)

Ge: 2046-03-13 (1:59:01 am) - 2047-03-13
(8:14:53 am)

Cn: 2047-03-13 (8:14:53 am) - 2059-03-13
(10:01:05 am)

Le: 2059-03-13 (10:01:05 am) - 2070-03-13
(5:43:08 am)

Vi: 2070-03-13 (5:43:08 am) - 2080-03-12
(7:08:51 pm)

The
Varṇadā Daśā was Mīna, and though occupied by malefic Maṅgala, it is in trines
to the Varṇadā Lagna and is lorded by Gurū, the Kāraka for the law. Mars
specifically rules litigation and fighting in the courts. Despite this, the
fact remains that Mars is a malefic and is placed in the Tṛkoṇa from the
Varṇadā Lagna and so there was great changeability. In 1967 he left his job at
the law firm and took up teaching at the university, the facts pertaining to
which have been stated above in the paper.

With
the advent of the Meṣa Daśā the power source in the horoscope got activated as
Meṣa is a royal sign. During the currency of the Meṣa Daśā in the Daśama Bhāva
from the Varṇadā Lagna President Richard Nixon appointed him as the General
Counsel for the Office of Telecommunications Policy. From 1972 to 1974 he was
the Chairman of the Administrative
Conference of the United States, an independent agency that sought to
improve the functioning of the federal bureaucracy.

In
mid-1974 Nixon nominated him for the office of Assistant Attorney General which
nomination was continued by President Gerald Ford upon Nixon’s death. The
nomination was subsequently confirmed by the Senate on August 22, 1974.

In
1976, Scalia argued his only case before the Hon'ble Supreme Court, Alfred
Dunhill of London, Inc. v. Republic of Cuba where his representation of
Dunhill was successful. However, Mars is still the malefic lord of Meṣa in the
9th House from the Varṇadā Lagna and the changeability continued.

Following
Ford’s defeat by President Jimmy Carter, Scalia worked for some time at the
American Enterprise Institute and then returned to academics, all in the Meṣa
Daśā ruled by Maṅgala; he took up residence at the University of Chicago Law
School from 1977-1982 when the Varṇadā Daśā changed from Meṣa to Vṛṣabha.

Scalia
faced the disappointment of being interviewed for the post of the Solicitor
General of the United States before the Vṛṣabha Daśā started but he was
overlooked in favour of Rex E. Lee. In the Vṛṣabha Varṇadā Daśā he was finally
offered a seat on the influential United States Court of Appeal for the
District of Columbia Circuit by President Ronald Reagan which he accepted. He
was confirmed by the US Senate on August 5, 1982 and was sworn in on August 17,
1982.

Vṛṣabha
is the 11th Bhāva of gains from the Varṇadā Lagna and is also
aspecting the Varṇadā Lagna with Rāśi Dṛṣṭi. The lord of the Varṇadā Lagna
Cañdra is also the lord of Vṛṣabha, especially when it comes to work and so the
stage was set for the rise in career with this Daśā.

In
Vṛṣabha Daśā the Senate confirmed Scalia to the Supreme Court with a 98-0 vote
on September 17, 1986 making him the first Italian-American Justice of the
Supreme Court following Reagan’s nomination.

Before
the Mithuna Varṇadā Daśā commenced in 1988 housing Nīca Ketu in the 12th
from the Varṇadā Lagna, Scalia was firmly ensconced in the Supreme Court.

Other Yogas:

The
Grahas in Scalia’s Rāśi Chakra do not occupy a single type of Rāśi mobility and
so the Nābhasa-Āṣraya Yogas of Rajju, Mūsala and Nala are not formed. Likewise,
the Dala Yogas are also not formed. The twenty Ākṛti Yogas are also conspicuous
by their absence and the only Yoga amongst the Nābhasa Yogas formed is a
Sāṅkhya Yoga called the Kedāra Yoga with all Grahas in four Rāśis.

The
results of the Kedāra Yoga are that the native is happy, wealthy and helpful
and all these characteristics do apply to Antonin Scalia’s life.

Since
Scalia’s life was not particularly marked by an excess of wealth as a Justice
of the Supreme Court, we are not surprised to find an absence of any Dhana Yoga
in the Rāśi Chakra. Conversely, there is no Daridra Yoga as well since he was placed
in comfortable financial circumstances throughout. One may venture that there
is Kemadruma Yoga as the 2nd and the 12th Bhāvas from
Cañdra are unoccupied and the Keṅdra are vacant but then this cannot be since
Cañdra is placed in the Lagna Bhāva itself which is a Keṅdra Bhāva.

The
conjunction of both Śani and Budha and Śani and Śukra furnishes two Rājayoga as
the Keṅdra and Koṇa lords are joined but the field of play of both Rājayoga is
knowledge as they occur in the Pañcama Bhāva. Śani is infact the Vidyeśa and
the Pañcameśa as well as is Yogakāraka for the Lagna while Śukra is the Lagneśa
showing the Dhī Śakti and the application of intelligence. The whole thing
arose from Scalia’s own application of the self. Budha is also similarly the 9th
Lord of fortune and combines well with Śani.

As
reflected in this study at various junctures the close association of Antonin
Scalia with the reigning politicians is palpable and is reflected in the
horoscope through the Rāja Sambaṅdha Yogas. These are created by the Lagneśa
with the 5th Lord in Koṇa, Ātmakāraka with the 5th Lord
in Koṇa, Ātmakāraka in the 5th with a benefic and the Rāśi Dṛṣṭi
between Śukra and Cañdra.

The
Rāśi Dṛṣṭi between Maṅgala and Gurū and Rāhu and Ketu has been discussed
previously as has the Rāśi Dṛṣṭi between the four planets in the 5th
House aspecting the Lagna and Cañdra therein.

Budha,
Ketu and Rāhu in the Navāmśa Chakra are Paraspara Kāraka and are working with
each other to promote the respective Āyana.

Exalted
Mars with the Moon in the 3rd House are perhaps not welcome but the
Upadeśa that Scalia had was a highly emotionally charged one and that of a
battler or warrior.

He
took this same attitude with him to the sermons he received in church since
Maṅgala is the Lagneśa and Cañdra is the 9th Lord of the Gurū or
priest aspecting the 9th from the 3rd. Maṅgala and Śani
Parivartana brings serious volatile energies of the Yama Yoga to Scalia’s
personality and writing (3rd House and 6th House- this
has been discussed earlier in the paper.) Scalia perceived a lot of his
experiences and actions in the framework of Daṅḍa or punishment as Gurū and
Nīca Śani are placed in the 6th house.

The
Cañdra-Maṅgala Yoga also aspects the Lagna and Budha in it with Rāśi Dṛṣṭi.
Some of the vitriol of the Gurū-Śani Yoga in the 6th House is shared
with Śukra through mutual Dṛṣṭi Sambaṅdha and the consciousness and actual facts
pertaining to marriage are impacted to a degree.

Venus
and Ketu influencing each other with Rāśi Dṛṣṭi show that his wife had
reconciled herself to the fact that his presence at home was that signified by
Maraṇa Kāraka Sthāna Ketu in the 4th House- Śūnya or zero.

All
three planets in the Lagna Keṅdra aspect the Gurū-Śani Yoga with Rāśi Dṛṣṭi
showing that the attainment of the Āyana was bitter-sweet and was coloured by
the energies of Nīca Śani as well as the Yama Yoga brought about by the
Parivartana with assuaging coming from the phlegmatic Gurū who provided release
through the beauty of the concepts of law.

Charakaraka or Temporal Significators:

The
Charakāraka in the horoscope are as follows:

Sun
- AK 28 Aq 22' 49.48"
PBha 3 Aq
Ge

Moon
- PiK 10 Li 26' 20.07"
Swat 2 Li
Cp

Mars
- AmK 21 Pi 28' 29.16"
Reva 2 Pi
Cp

Mercury
- PK 5 Aq 17' 51.83"
Dhan 4 Aq
Sc

Jupiter
- DK 0 Sg 08' 27.94"
Mool 1 Sg
Ar

Venus
- GK 0 Aq 14' 45.67"
Dhan 3 Aq
Li

Saturn
- BK 20 Aq 54' 39.77"
PBha 1 Aq
Ar

Rahu
- MK 16 Sg 12' 15.30"
PSha 1 Sg
Le

Ketu 16 Ge 12' 15.30"
Ardr 3 Ge
Aq

The
role of the Sun as Ātmakāraka especially placed in the 5th Bhāva
from the Lagna in the Rāśi Chakra dominated Scalia’s internal convictions at
the soul level which shaped his jurisprudence.

Scalia
generally voted to strike down laws that make distinctions by race, gender, or
sexual orientation. In 1989, he concurred with the Court's judgment in City of Richmond v. J.A. Croson Co.,
in which the Court applied strict
scrutiny to a city program requiring a certain percentage of
contracts to go to minorities, and struck down the program. Scalia did not join
the majority opinion, however. He disagreed with O'Connor's opinion, for the
Court, that states and localities could institute race-based programs, if they
identified past discrimination, and if the program was designed to remedy the
past racism. Five years later, in Adarand Constructors, Inc. v. Peña he
concurred in the Court's judgment and in part with the opinion which extended
strict scrutiny to federal programs. Scalia noted in that matter his view that
government can never have a compelling interest in making up for past
discrimination by racial preferences,

He said: ‘To pursue the concept of racial
entitlement—even for the most admirable and benign of purposes—is to reinforce
and preserve for future mischief the way of thinking that produced race
slavery, race privilege and race hatred. In the eyes of government, we are just
one race here. It is American.’

Sūrya was not interested in affirmative action and trying
to pull up Śani and Rāhu on vexatious premises. The Ṛta or order prevailed in
Scalia’s soul and he did not permit deviance on superficial and temporal
distractions couched as justifications.

In
the 2003 case of Grutter v. Bollinger, involving racial
preferences in the University of Michigan's law school,
Scalia mocked the Court majority's finding that the school was entitled to
continue using race as a factor in admissions to promote diversity, and to
increase "cross-racial understanding". Scalia noted, ‘This is not, of
course, an "educational benefit" on which students will be graded on
their Law School transcript (Works and Plays Well with Others: B+) or tested by
the bar examiners (Q: Describe in 500 words or less your cross-racial
understanding). For it is a lesson of life rather than law—essentially the same
lesson taught to (or rather learned by, for it cannot be "taught" in
the usual sense) people three feet shorter and twenty years younger than the
full-grown adults at the University of Michigan Law School, in institutions
ranging from Boy Scout troops to public-school kindergartens.’

Scalia
argued that laws that make distinctions between genders should be subjected
to intermediate scrutiny, requiring that the
gender classification be substantially related to important government
objectives. When, in 1996, the Court upheld a suit brought by a woman who
wished to enter the Virginia Military Institute in the
case of United States v. Virginia, Scalia
filed a lone, lengthy dissent. Scalia felt that the Court, in requiring
Virginia to show an "extremely persuasive justification" for the
single-sex admissions policy, had redefined intermediate scrutiny in such a way
"that makes it indistinguishable from strict scrutiny".

Once
again, the claims of Venus that she was actually fiercer than Mars and none the
less in armed combat or any other form of serious scuffle did not find favour
with Sūrya Ātmakāraka in Scalia’s horoscope who felt that this would be fiddling
with the Rāśis and the portfolios allotted to the Grahas as well as their innate
attributes and declined to go with the flow of political correctness or gentle
expediency.

In
one of the final decisions of the Burger Court, the Court ruled in 1986
in Bowers v. Hardwick that homosexual
sodomy was not protected by the right of
privacy and could be criminally prosecuted by the
states. In 1995, however, that ruling was effectively gutted by Romer v.
Evans, which struck down a Colorado state constitutional
amendment, passed by popular vote, which forbade anti-discrimination laws being
extended to sexual orientation. Scalia dissented from the opinion by
Justice Kennedy, believing that Bowers had protected the right
of the states to pass such measures, and that the Colorado amendment was not
discriminatory, but merely prevented homosexuals from gaining favored status
under Colorado law. Scalia later said of Romer, "And the
Supreme Court said, 'Yes, it is unconstitutional.' On the basis of—I don't
know, the Sexual Preference Clause of the Bill of Rights, presumably. And the
liberals loved it, and the conservatives gnashed their teeth."

In
other words, no buggering about was allowed by the Sun. This sort of conduct is
largely brought about by the Nodes and Mercury and Saturn, all of whom cannot
prevail upon the Sun to modify his views for any reason. Sun in Aquarius ruled
by Saturn and Rāhu joined Venus and Mercury and Saturn had necessarily to deal
with this kind of Kumbha ignorance and ‘anything goes’ motto.

In
2003, Bowers was formally overruled by Lawrence v.
Texas, from which Scalia dissented. According to Mark V. Tushnet in
his survey of the Rehnquist Court, during the oral argument in the case, Scalia
seemed so intent on making the state's argument for it that the Chief Justice
intervened. According to his biographer, Joan Biskupic,
Scalia "ridiculed" the majority in his dissent for being so ready to
cast aside Bowers when many of the same justices had refused
to overturn Roe in Planned Parenthood v. Casey. In
March 2009, openly gay Congressman Barney Frank described
him as a "homophobe". Maureen Dowd described
Scalia in a 2003 column as "Archie Bunker in
a high-backed chair". In an op-ed for The New York Times, federal appeals
judge Richard Posner and Georgia State University law
professor Eric Segall described as radical Scalia's positions on homosexuality,
reflecting an apparent belief that the religious stances supposedly held by the
majority of US citizens should take precedence over the Constitution and
characterizing Scalia's "political ideal as verging on majoritariantheocracy."

We
can readily see the attacks on the Ātmakāraka Sun by the stalwarts of the
opposite camp- Mercury, Venus and Saturn and that too in the territory of
Aquarius where day is night and night is day and maybe male is female and
female is male and any other possible handy combination which might occur to
the engaged parties.

Scalia
was a textualist in statutory interpretation, believing that
the ordinary meaning of the statute should govern- this is the plain speaking of
the Sun, who rules and will not brook diversity of opinion that causes needless
confusion- and this is expressed as the Literal Rule of Statutory Interpretation.

In
1998, Scalia vociferously had opposed the idea of a living constitution, or the power of the judiciary
to modify the meaning of constitutional provisions to adapt them to changing
times. Scalia warned that if one accepted that constitutional standards
should evolve with a maturing society, "the risk of assessing evolving
standards is that it is all too easy to believe that evolution has culminated
in one's own views." He compared the Constitution with statutes,
which he contended were not understood to change their meaning through
time. Constitutional amendments, such as the 1868 Fourteenth
Amendment, according to Scalia, were to be interpreted based on
their meaning at the time of ratification. Scalia was often asked how this
approach justified the result in the 1954 case of Brown v. Board of Education, which
held that segregated schools were unconstitutional, and which relied on the
Fourteenth Amendment for the result.

In
interpreting statutes, Scalia did not look to legislative history. In the 2006 case of Zedner v. United States, he joined the
majority opinion written by Justice Samuel Alito—all
except one paragraph of the opinion, in which Alito cited legislative history.
In a concurring opinion in that case, Scalia noted, "The use of legislative
history is illegitimate and ill advised in the interpretation of any
statute." His dislike of legislative history may have been a reason
why other justices have become more cautious in its use. Gregory Maggs
wrote in the Public Interest Law Review in 1995 that by the early
1990s, legislative history was being cited in only about forty percent of
Supreme Court cases involving the interpretation of statutes,
and no case of that era used legislative history as an essential reason for the
outcome. Maggs suggested, ‘With Justice Scalia breathing down the necks of
anyone who peeks into the Congressional Record or Senate reports, the other
members of the Court may have concluded that the benefit of citing legislative
history does not outweigh its costs. It is likely for this reason that the
percentage of cases citing it has decreased dramatically. No one likes an
unnecessary fight, especially not one with as formidable an opponent as Justice
Scalia.’

Scalia
described himself as an originalist, meaning that he interpreted
the Constitution of the United States as
it would have been understood when it was adopted. According to Scalia in 2008,
"It's what did the words mean to the people who ratified the Bill of
Rights or who ratified the Constitution."

In
2006, before George W. Bush appointees Roberts and Alito had
time to make an impact, Rossum, wrote that Scalia had failed to win converts
among his conservative colleagues for his use of originalism, whereas
Roberts and Alito, as younger men with an originalist approach greatly admired
Scalia battling for what he believed in.

In
a 2009 public conversation, Justice Stephen
Breyer questioned Scalia, indicating that those who ratified
the Fourteenth Amendment did not intend to end school segregation. Scalia
called this argument "waving the bloody shirt of Brown",
and indicated that he would have joined the first Justice Harlan's solitary
dissent in Plessy v. Ferguson, the 1896 case
that Brown overruled.

Scalia's
originalist approach came under attack from critics, who viewed it as "a
cover for what they see as Scalia's real intention: to turn back some pivotal
court decisions of the 1960s and 70s", reached by the Warren and
Burger Courts. Ralph Nader argued in 2008 that Scalia's
originalist philosophy was inconsistent with the justice's acceptance of
the extension of certain constitutional rights to
corporations when at the time of the Fourteenth Amendment's
ratification, corporations were not commonly understood to possess
constitutional rights. Nader's view preceded the Court's 2010 decision
in Citizens United v. Federal Election
Commission. Scalia, in his concurrence in that case, traced his
understanding of the rights of groups of individuals at the time of the adoption
of the Bill of Rights. His argument was based on the lack of an exception for
groups such as corporations in the free speech guarantee in the Bill of Rights,
and on several examples of corporate political speech from the time of the
adoption of the Bill of Rights. Professor Thomas Colby of The George
Washington University National Law Center argued that Scalia's
votes in Establishment Clause cases do not
stem from originalist views, but simply from conservative political
convictions.

Scalia
responded to his critics that his originalism "has occasionally led him to
decisions he deplores, like his upholding the constitutionality of flag burning",
which according to Scalia was protected by the First Amendment.

In
2009, after nearly a quarter century on the Court, Scalia characterized his
victories as "damn few".

Writing
in The Jewish Daily Forward in 2009,
J.J. Goldberg described Scalia as "the intellectual anchor of the court's
conservative majority". He traveled to the nation's law schools,
giving talks on law and democracy. His appearances on college campuses
were often standing room only. Ginsburg indicated
that Scalia was "very much in tune with the current generation of law
students ... Students now put 'Federalist Society' on their resumes." John Paul
Stevens, who served throughout Scalia's tenure until his 2010 retirement,
said of Scalia's influence, "He's made a huge difference. Some of it
constructive, some of it unfortunate." Of
the nine sitting justices, Scalia was most often the subject of law review articles.

It
is quite clear then the Sun can be nothing but originalist because his is the
original light, the way illumination was intended to be dispensed and received,
as it is and not through, say, a
purple prism.

Scalia recused himself
from Elk Grove Unified School District v.
Newdow (2004), a claim brought by atheist Michael
Newdow alleging that the recitation of the Pledge of Allegiance (including the
words "under God") in school classrooms violated the rights of his
daughter, who he said was also an atheist. Shortly after the United States
Court of Appeals for the Ninth Circuit ruled in Newdow's favor,
but before the case came before the Supreme Court, Scalia spoke at a Knights of Columbus event in Fredericksburg, Virginia, stating that the
Ninth Circuit decision was an example of how the courts were trying to excise
God from public life. The school district requested that the Supreme Court
review the case, and Newdow asked that Scalia recuse himself because of this
prior statement, which he did without comment.

Again,
the Sun is the primary Kāraka for the 9th
House of Dharma and it is his light that takes us to God whereas Kumbha is the
zone of darkness, the natural Bādhaka and one who insists on atheistic or
agnostic darkness and the juxtaposition of the themes is evident in the
placement of the Sun in Aquarius.

This
is all the more so since the Sun is placed in Mithuna Amśa in the Navāmśa
Chakra, and Mithuna becomes the Kārakāmśa and Sun is the 3rd Lord of
the call to arms and the spiritual war therefrom. The Kārakāmśaka is in fact in
the 9th House from the Lagna, the Kāraka Bhāva of the Sun the fight
was to the utmost extreme through the Deva Senā.

Scalia
refused to recuse himself from Cheney v.
United States District Court for the District of Columbia (2005),
a case concerning whether Vice President Dick Cheney could
keep secret the membership of an advisory task force on energy policy. Scalia
was asked to recuse himself because he had gone on a hunting trip with various
persons including Cheney, during which he traveled one way on Air Force Two.
Scalia issued a lengthy in-chambers opinion refusing to recuse himself,
stating that though Cheney was a longtime friend, he was merely being sued in
his official capacity, and that were justices to step aside in the cases of
officials who are parties because of official capacity, the Supreme Court would
cease to function. Scalia indicated that it was far from unusual for justices
to socialize with other government officials, recalling that the late Chief
Justice Fred M. Vinson played poker with
President Harry Truman, and that Justice Byron White went
skiing with Attorney General Robert F.
Kennedy. Scalia stated that he was never alone with Cheney during
the trip, the two had not discussed the case, and the justice had saved no
money since he had bought round-trip tickets, the cheapest
available. Scalia was part of the 7–2 majority once the case was heard
which generally upheld Cheney's position.

We
cannot conclude till we notice the Charakāraka replacement between Gurū and
Śukra who are both at the same degree. Gurū is the Dārākāraka rather delicately
joined Rāhu in Maraṇa Kāraka Sthāna in Gurū Chānḍāla Yoga, hinting at things
known and unknown. Śukra is the Jñātikāraka (GK) and is much stronger placed
with the Ātmakāraka and three other Grahas. It is probably the Dārākāraka which
had to give way for the sake of the nationalist, conservative community
represented by Śukra with the bright eyes and it is just as well because with
Śukra becoming the Dārākāraka as well there would have been more application of
intelligence in the matter. Despite higher latitude the Maraṇa Kāraka Sthāna
Gurū in Gurū Chānḍāla Yoga cannot really push out the major community status given
by the Jñātikaraka. But the loss of whatever the original Dārākāraka
represented would have been felt by Scalia and maybe even at the level of the
community awareness as both the Dārākāraka and the Jñātikaraka have other problems
which are not being discussed here, for reasons of secrecy.

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